The writer of Part B of Revelation was John Aquila, the twin brother of James Niceta. Both brothers were relatives of the Roman imperial line, although illegitimate. Their family was accepted by the emperor Caligula, and consequently Agrippa I cultivated them at the time he was hoping to regain the monarchy from Caligula.

Both had a base in Ephesus, and John Aquila became bishop of Ephesus after his brother. His Part B of Revelation was placed first in the book, although it covers subsequent years from 44 AD, because his account was more important for the rising Christian power.

He also deals in sets of 7, 7 churches and 7 seals. Included in the seals is the scheme of 4 seasons, each introduced through a horse decked in the color for the season. The mystical nature of the "Four Horses of the Apocalypse" has been so dramatic that its factual information is ignored - as is characteristic of the whole book.

The Book of Revelation generally does not assume or dwell on a resurrection of Jesus. Jesus is is literally present in person in Ephesus in 44 and 49 AD. He sent 7 letters to the "angels" - the abbot - of 7 churches, each one in the province of Asia, in descending hierarchical order: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea. Each dealt with very local problems. They are genuine letters composed by Jesus himself.

The section also shows that 7 seals were opened. This part is dealing with the canonization of books of the New Testament, in the form they had reached in 49 AD, the four gospels and some epistles. The gospels were canonized at successive seasons, June, September and December of 49 AD, and March of 50 AD.

SEPTEMBER 44 AD

September 1, 44 AD

Revelation 1:1

1:1 Apokalypsis Iēsou Christou, hēn eōoken autō ho theos, deixai tois doulois autou ha dei genesthei en tachei, kai esēmanen aposteilas dia tou angelou autou tō douō autou Iōannē 1:1 Revelation (uncovering, a public appearance out of a monastery) of Jesus Christ (genitives), which (the revelation, permission to come out ) God (Matthew Annas) gave (without payment) to him (to Matthew himself in his role as Father, see below)to show (instruct)to the slaves (Barnabas earning his own living while a missionary) of him (God, Matthew Annas ) the things that must come about (new event) in (same row as) shortly(at the December solstice, the Christmas feast held by Christians). And he (God, Matthew) reported (announced a promotion), having send from{apostellō} (apostolic message) through (dia + genitive) the angel ( levite Theophilus Annas )of him (God, Matthew) to the slave (John Aquila, a married man earning his own living, Acts 18:3) of him (God, Matthew ) John (Jewish name given at initiation to Aquila). 1:1 After the assassination of Agrippa I in late March, 44 AD, those involved in the plot fled outside the country. Matthew Annas went to the Herod house in Antioch, owned by the successor Prince Agrippa. Others with him were Jesus, Barnabas,Peter, James Niceta and John Aquila. John Mark and Brother James were with him as Jewish Christians. Simon Magus went to Cyprus Jesus had had a further reason for seclusion, that soon after the birth of his second son in March 44 AD Mary Magdalene ended their marriage. A divorce was necessary, on the terms set out in 1 Corinthians 7: 10-16. Paul as a Pharisee condoned divorce, and would act for Jesus. Paul had not been involved in the plot against Agrippa I, remaining a loyal Herodian in Tarsus in Cilicia at the time, so could act as a free man. The young Prince Agrippa, born September 27 AD, was the natural successor, although he had yet to be endorsed by the emperor Claudius. He was being educated in Rome at the time of his father’s death. It was usual for a Herod prince at the age of 17 to enter diplomatic service as a proconsul.Prince Agrippa was appointed to Cyprus. He set out from Rome in March, arriving in Ephesus in June. There he would have heard of his father’s death, as Ephesus was 3 months from the homeland. By September he arrived in Cyprus, to act as proconsul under the name of Sergius Paulus. He used the name of Paul his tutor. Matthew Annas in Antioch, his former chief tutor, had helped influence him to be Christian, with help from Paul, whose order of Benjamin served as tutors to royal princes. The prince had met Jesus and admired him. Matthew Annas now saw the opportunity to become the main religious adviser in the prince’s court, and so to establish Christianity. He wrote a letter from Antioch, arranging that he and Jesus, with Barnabas and others, should meet the prince at Paphos, the monastery at the west end of Cyprus. In Revelation there is typically no treatment of Paul, who according to Acts 13:4-12 played an important role in what happened. Status of the Annas Priests. Three in One The Annas priests since 6 AD had been both high priests and puppet kings under the Roman occupation, as successors to Herod the Great. Following Herod’s example, they took on themselves all the roles of the three main priests, Michael, Gabriel and Sariel. They set the pattern of three persons in one, which was taken up in Christian theology. Each successive Annas had the following title and grades MICHAEL God Priest 0 GABRIEL Father Abbot 1 Alpha, Aleph SARIEL Spirit King 2 Beta, Beth Gives T, Omega In their role as priests they were superior to themselves as abbots, so gave directions to themselves. Their tripartite identity is exemplified in gospel passages, such as Mark 2:3-12 concerning Jonathan Annas.

September 1, 44 AD

Revelation 1:2

1:2 hos emartuyrēsen ton logon tou theou kai tēn maryrian Iēsou Christou, hosa eiden 1:2 Who (new subject, Matthew Annas ) witnessed (appointed as a western missionary) the Word of God (Jesus in his status outside a monastery). And the Witnessing (Barnabas as western missionary, levite to Jesus, Acts 4:36, accompanied him to Cyprus, Acts 13:7)of Jesus Christ (genitives), as many things as (John Mark accompanying Jesus, Acts 13:5) he (Word of God, Jesus) saw{eidon} (John Mark now a servant to him). 1:2 As shown in Acts 13:5, John Mark was with the party on Cyprus. He and Barnabas were establishing a celibate mission on Cyprus (Acts 15:39 and the apocryphal Acts of Barnabas ). John Mark was Jesus’ former personal companion and servant, the go-between in his marriage, but he would no longer be the Beloved Disciple following the divorce. Matthew appointed Jesus for missionary work in the west while he was in an outside status. Matthew spoke of himself in the third person as “God”, as was usual for Annas priests.

September 4, 44 AD

Revelation 1:3

1:3 makarios ho anaginoskōn kai hoi akouontes tous logous tēs prophētaias kai tērountes ta en autē gegrammena, ho gar kairos engys 1:3 The Blessed One (Apollos as the new Chief Therapeut replacing Theudas who had been executed in March) the one reading (giving the scripture reading from the lectern). And the ones hearing (Simon-Silas brother of Jesus from the congregation) the Words (Barnabas brother of Jesus the Word) of the prophecy (genitive, Christian books of the status of the Law of Moses, such as the Acts of Barnabas). And Ones (Theophilus Annas) keeping in(same row as) it (RLR to Witnessing the western mission,v 2) the things written (as Christian scripture). For (a graduate Gimel-Resh ) ) the Season (kairos day for the north lunisolar intercalation to begin) is near (falling on the same day as other dates in the different versions of the calendar set out side by side) 1:3. After working in East Cyprus for 3 days, the party went to the monastery at Paphos on West Cyprus, reaching it Friday September 4 to hold a council with Prince Agrippa. Revelation gives no detail of this meeting, which Paul dominated as a tutor of the prince and as a spokesman for Jesus. ( Acts 13:4-12). Paul on this occasion would have introduced the alternative Cardinal Atomus, who came from the Magian school in Tarsus in Cilicia which Paul had attended . Atomus was pro-Rome and pro-Herods, the opposite of Cardinal Simon Magus (Josephus, Antiquities 20, 142). At the council Paul drove out Simon Magus-Elymas-BarJesus, who had led the plot against Agrippa I, and had Atomus appointed as the Magus cardinal to the prince’s court. Jesus brought with him to introduce to the prince his two brothers, Barnabas-Joses and Simon-Silas, who were on his side in his divided family.The other two, not agreeing with him, were James and Jude (Luke 12:52). They became Jewish Christians, their epistles at the end of the New Testament near Revelation. Acts 15:39 records the presence of Barnabas and John Mark on Cyprus after 46 AD. The Acts of Barnabas gives a detailed account of their missionary work on the island.

Events between 44 and 49 AD.

Revelation Part B omits the 5 years between 44 and 49 AD. It omits the Council of Jerusalem of 46 AD, in which the conflicts between the Eastern and Western branches of the mission came to a head, and it omits also the events in Rome in those years. They may be discovered from external sources, from parables in the gospels, and Acts.

Encouraged by the tolerance of the easy-going emperor Claudius (41-54 AD), in stark contrast with his insane predecessor Caligula (37-41 AD), the Christian leaders in those years decided to attempt to build a community in Rome itself. Jesus had been there as a child with his parents, and found its atmosphere stimulating. He, accompanied by Peter, James Niceta and John Aquila, left for Rome in December 44 AD, arriving in June 45 AD. It was in July 45 AD that Claudius issued an edict granting the Herodian monarchy to Prince Agrippa, the direct heir of Agrippa I, against the claims of his uncle Herod of Chalcis (Josephus, Antiquities 20, 10-14).

The Christians found accommodation on Tiber Island, which was for married members and women . From there Peter wrote his epistle 1 Peter 1:1, addressed to the five provinces of Asia Minor, which were vacillating between Eastern Judaism and Western Christianity.He knew that Paul was working in Asia Minor (Acts 15:41), and Paul with his more Romanized views was too unorthodox for Peter. Peter in this Epistle (1 Peter 4:16) used the term Christian, introduced by Matthew Annas in Antioch. It was used also by James Niceta (Acts 11:26). One of its meanings was that Jesus was only the Christ, the secondary Messiah of Israel subordinate to the potential Messiah of Aaron, the Annas priest. That was Peter’s meaning when he asserted to Jesus in Mark 8:29 “You are the Christ”. It was a confrontation, not acquiescence.

Peter was one who accepted the prophecies of calendrically directed events derived from the Apocalypse of Enoch. When he and his party returned to Rome after their visit to the Council of Jerusalem, the date January 1, 49 AD was interpreted by them as the beginning of year 49. A jubilee for them was 49 years, not 50. Such beliefs were accompanied by a public demonstration, in expectation of the early signs of the Restoration favoring Jewish supremacy. Peter led such a demonstration, and was understandably detained by the Roman authorities. He had used the name Christ as the one who would be exalted. He and those with him were deported from Rome for “rioting in the name of Chrestus”. The Roman historian Suetonius reports it in his Life of Claudius, 25, 4.

Disappointed but still hopeful they returned to the safety of Ephesus, across the Aegean Sea from Europe. James Niceta made Ephesus his base. Peter, Jesus, and John Aquila preferred Greece in Europe, but stayed in Ephesus at first.

Prince Agrippa had been made Agrippa II by the emperor in 45 AD Born in September 27 AD, he was considered at that time too young to be crowned. But by mid 49 AD, when he was over 21, it was decided that the ceremony should take place. Its first occurrence should be held in Ephesus, where he now resided in one of the Herodian grand houses, capable of being used as a cathedral. John Aquila in Revelation part B makes up for the 5 years of omission by giving a very full account of the coronation events and all that went with them.

Midnight beginning Sunday June 1, 49 AD.In Ephesus, in the cathedral-house of the royal Herods.

1:4 Iōannēs tais hepta ekklēsiais tais en tē Asia. charis hymin kai eirēnē apo ho ōn kai ho ēn kai ho erchomenos, kai apo tōn hepta pneumatōn ha enōpion tou thonou autou

Upper floor of Ephesus cathedral

1:4. John (Aquila, at the west guest recorder’s seat on row 4 of the upper floor) to the 7 churches (church7, Peter on row 7 of the upper floor in the levite-bishop’s place, head of the 7 Gentile Christian churches of the province of Asia) the ones in (same row as) Asia (Ephesus the capital of the province of Asia).

Grace (Jesus Justus the son and heir of Jesus, aged 12 on this day, on row 7 center,”Heaven”, the plank closed at night) You (plural, James Niceta aged 46 as another teacher of Jesus Justus, west of him )

And Peace (the preferred title of the eirenical Matthew Annas, head of both Christians and Jewish Christians. keeping East and West together), from (at the distant limit from Jerusalem) the Being One (Matthew as central to past, present and future). And the Was-One (Theophilus Annas his levite on the west footstool). And the Coming One{erchomai} (Jesus another deputy on the east footstool).

And from (at the limit ) the 7 Spirits (Spirit 7, Matthew Annas in his kingly role of Spirit)

Before{enōpion} (enōpion north, on row 3 north of row 4 ) the throne (the footstool on row 4).

1:4. At the beginning of the great coronation day, which would also bring the official establishment of Christianity in the court of Agrippa II, the leaders were in their positions on the upper floor of the Ephesus cathedral-house. Matthew Annas in one of his roles, that of Spirit-king, stood in the royal space at the center of row 3. His two deputies, Theophilus Annas his levite and Jesus as the lay Messiah to his priestly Messiah, sat side by side on the footstool, called the “throne” as it began the 2 x 2 cubit square for the throne and footstool. Jesus sat on the superior east.

John Aquila was in the recorder’s place at the west guest position on row 4.

Jesus Justus the heir of Jesus, turning 12 that day and about to have his Bar Mitzvah, stood at the center of row 7 the edge of the upper floor, the place for “Heaven”. As it was closed at night, he stood on the removable plank. James Niceta now a professed Christian aged 46, remaining in Ephesus although no longer the recorder, was appointed as teacher to the boy,standing west of him.

In the levite’s place east of the prince was Peter, in his role of Church 7, head of the 7 Gentile Christian churches of the province of Asia. Peter as the proxy for Jesus was guardian of Jesus Justus. As Aristarchus in Rome, Peter would be with Jesus Justus in Colossians 4:10-11.

Sunday June 1, 49 AD, 12:05 am. In the Ephesus cathedral-house.

1:5 kai apo Iēsou Christou, ho martys ho pistos, ho prōtotokos tōn nekrōn kai ho archōn tōn basileōn tēs gēs. Tō agapōnti hēmas kai lysanti hēmas ek tōn hamratiōn hēmōn en tō haimati autou

Middle floor. Earth

Lower floor (steps)

1:5 (Middle floor) And from (at the limit of ) Jesus Christ (genitives). (In apposition) The The Witness (Jesus appointed to the west).( In apposition) the Faithful One (Matthew Annas the Abraham Father, believing in Faith not Works (Galatians 3:6-9).

(Ground floor in front of steps) (In apposition) the Firstborn (James Brother of Jesus as the legitimate David heir, grade 12 as the synagogue leader on the ground floor dais) row 12 of the Lifeless Ones (James at grade 11,on the first of the front steps).

And the ruler (archon, an archbishop, Apollos Chief Therapeut and deputy abbot

on night duty ) of the kings ( Raphael-Healer-graduate) of the Earth (the middle floor for the abbey system)

To the One (Jesus) loving ( agapōn, holding the Agape meal of Therapeuts for women and celibate Gentiles at 12:05 am on the middle floor ) Us (John Mark the Gentile celibate on row 10, as both Adam and Eve).And to the One (Jesus) loosing (promoting in celibacy) Us (John Mark) out of (east of) the sins (his betrayal of Agrippa I) of Us (John Mark ) in (same row as)the blood (fermented wine as a symbol of martyrdom at the night vigil) of him (Jesus)

1:5 The main leaders went down to the middle floor for the meal at the night vigil of Therapeuts. Matthew Annas at the east center of row 6 at the table was the Father, the Abbot (Abba), also called Father Abraham the Pope. On the west center beside him sat Jesus as his deputy the Son. In front of them at the center of row 7 sat Apollos the Chief Therapeut. He combined the role of Moses with that of the Raphael Healer (the name Raphael means Healer). Raphael of grade 3 was the head of graduates grade 3, the “kings”. The Healer could also be called the Serpent, held up by the Moses (John 3:14, Numbers 21:9).

On row 10, the edge of the middle floor in the cathedral, on the south side of the table,sat John Mark, representing the women who were permitted to attend the Agape meals of Therapeuts, occasions of sexless human love. As a member of the Eden part of monasteries, for monastic Gentiles, he had the image of Adam, and also of Eve, the chief celibate woman. He combined them as “Us”, his title when he acted as the “eunuch” for Jesus, going between separated husband and wife.

Jesus gave to John Mark the fermented wine representing the blood that martyrs were prepared to shed, their suffering bringing forgiveness of sins.

On the ground floor, at row 12 the dais edge and row 11 the first step leading up, Brother James of the Jewish Christians stood as a visitor to the abbey, not a full member. At grade 11, he was reduced from grade 8 the Rich Man, who himself was “in the body”, down from grade 5 the Presbyter.

Sunday June 1, 49 AD. 3 am In the Ephesus cathedral-house 1st Amen 3 am

1:6 kai epoiē sen hēmas basileian, hiereis tō theō kai patri autou autō hē doxa kai to kratos eis tous aiōnas tōn aiōnōn amēn

Upper floor 3 am

1:6 And he (Jesus, RLR to tō agapōnti v.5) made (officiated for) Us (John Mark) a Kingdom (archbishop head of graduates, west). (In apposition) Priests (John Mark cardinal east )to God.(Matthew Annas as a Michael) . And to the Father (Matthew Annas as a Gabriel abbot ) of him (Matthew as God) .

To him(Matthew) the Glory ( Apollos -Moses, Exodus 24:16-18). And the One seizing (one embracing, Jesus on row 6 promoting John Mark) the Aeons of the Aeons (the advance occurrence 6 months early of the 3920 Restoration, announced by Jesus on the closed center row 6 of upper floor ). Amen (first Amen for the end of the 3 am service, 1QS 1:20)

1:6. The night vigil ended at 3 am, The leaders returned to their places on the upper floor for closing prayers and promotions.Matthew Annas representing Agrippa II, with supreme power over religion in his court, sat on the center of row 3. He was there “God” as the Annas Sadducee priest, as well as the Zadokite Michael on behalf of Agrippa II. Herod the Great had claimed that title.

Matthew was also the abbot, and his deputy abbot was Apollos the Chief Therapeut. He was the Moses for their Exodus liturgy. so called Glory .

Jesus came forward to row 6 center, the cover for the noon opening, now closed at night. He expressed his forgiveness to John Mark in front of him for his betrayal, embraced him, and promoted him to be an archbishop, a Kingdom, the grade of graduate “kings”, and a cardinal; “priests”.

He also announced the early Restoration in June, implying that the final one would be in December 49 AD with January 1, 50 AD.

Sunday June 1, 49 AD 3:05 am and 3:30 am In the crypt in the basement of the Ephesus cathedral-house .

1:7 Idou erchetai meta ton nephelōn, kai opsetai auton pas ophthalmos kai hoitines auton exekentēsean , kai kopsontai epo auton pasai hai phylai tēs gēs, nai, amēn

3:05 am. At the court for punishment near the furnace in the basement of the house

1:7 See{eidon} he (RLR to One embracing, Jesus v.6) With{meta} (meta with genitive equal to) the Clouds (Cloud by Day Matthew Annas ).

And All Eye (Prince Agrippa in row 4 ) will see{eidon} (2cubits between, north-south ) him Jesus as a judge in row 1). And the Certain Ones (Apollos) pierced (punished by striking with a rod) him (All Eye, Prince Agrippa, for incest) .

And All the Tribes (Thomas Herod as a proselyte of Asher, a sodomite )will weep{klaiō} (like a Widow) upon (with accusative in same position but later ) him (All Eye Prince Agrippa )

Yes (they are re-admitted after repentance). Amen (2nd Amen for the end of the service at 3:30 am Two Amens to be said, 1QS 2:1:20 )

1:7 A ceremony was conducted for purifying Agrippa II from sin before his coronation that afternoon . At 3:05 am, the judges Jesus and Matthew Annas, with Apollos as the guard, arrived at the crypt in the basement of the house. A furnace stood there, corresponding to the one at the north of the Qumran vestry. It acted as a reminder of hell fire. Trials by judges were held there, the judges on row 1 and the defendants with their guard on row 4.

Prince Agrippa, about to be crowned later that day, was subjected to a trial from 3:05 to 3:30 am. He was declared to be free from the guilt of his incest, ready for his coronation. From 3:30 to 4 am Thomas Herod was tried in the same place for his sodomy, and showed penitence. With the word “Yes” both were readmitted to the ministry.

Agrippa’s incest with his sister Bernice had already occurred, as shown in Jesus’ letter to Pergamum later that day.

Sunday June 1, 49 AD, 6 am On the upper floor of the Ephesus cathedral house.

1:8 Egō eimi to Alpha kai to Omega, legei kyrios ho theos, ho ōn kai ho ēn kai ho erchomenos, ho pantokratōr

Upper floor

1:8 I am (using title of Yahweh, the Jewish God) the Alpha (Class A priests, the first of 4 classes of members). And the O (Omega, the last letter of the Greek alphabet, used instead of Taw, the last letter of the Hebrew alphabet, as the letter for the highest educational grade) says a Lord (Greek translation of Yahweh, the Sariel ) the God (Matthew Annas as a Michael, a Sadducee claiming to be an incarnation of Yahweh).

(In apposition) The Being One (Matthew Annas as central on row 3). And the Was One (past tense west, the levite on the west footstool row 4 Theophilus Annas). And the Coming One{erchomai} (Jesus as the potential Messiah of Israel, east footstool row 4 ).

(In apposition). The All- embracing one (Matthew as a Father to the Herod Agrippa II, Matthew now officially appointed the religious authority in his court).

1:8 At 6 am. the start of day by Jewish reckoning, Matthew Annas announced his titles as the chief religious authority in the court of Agrippa II.

The primary method of classification of members was into 4 classes: A (Aleph or Greek Alpha) for priests; B (Beth or Greek Beta) for levites; C (Hebrew Gimel meaning Camel, a G) for lay graduates; and D (Daleth meaning Door) for the married village class. Matthew Annas as the highest priest was an Alpha. He also was in charge of the educational grades, and bestowed the Taw sign, a T, when students reached the highest possible grade. As the last letter in the Hebrew alphabet, it corresponded to Omega, an O, the last letter in the Greek alphabet.

Matthew was now appointed in charge of religion in the house of Agrippa II, so he was an All (a Herod) embracer. As the tutor of the prince he had formed a close bond of affection with him. The position meant that Matthew was equivalent to a Pope, the powerful head of a worldwide religious institution, for Agrippa was not capable of taking an energetic lead. He would be advised by Matthew, by Jesus, and – although Revelation does not admit it – by Paul, another former tutor.

Sunday June 1, 49 AD 6: 05 am In the Ephesus cathedral-house.

1:9 Egō Iōannēs, ho adelphos hymōn kai syngkoinōnos en tē thlipsei kai basileia kai hypomonē en Iēsou , egenomēn en tē nēsō tē kaloumenē Patmō dia ton logon tou theou kai tēn martyrian Iēsou.

Upper floor

1:9. I John (Aquila ), the brother (married missionary)of You (plural,his brother James Niceta whom he had been promoted to replace) . And a with-common one (Apollos holding common breakfast for non-celibates) in (same row as, row 4) the Tribulation (Apollos who had stayed awake all night, likening it to labor pains). And a Kingdom (John Mark a graduate promoted by Jesus). And Endurance (Jesus Justus as the David heir) in (same row as) Jesus (who at first came forward to row 7 with his son).

I (John Aquila) came about (new event, promoted to a new position) in (same row as) the island called Patmos (John Aquila promoted to take over from his brother James Niceta the rule of the Asher community on the island of Patmos). On account of (acting for) the Word of God (Jesus outside monastic life, as the head of Gentiles ). And the witnessing (western mission under Barnabas levite to Jesus as priest, Acts 4:36) of Jesus.

1:9. Uncircumcised Gentile of the order of Asher had their main community center in the tribal area of Asher, in Tyre and Sidon in Phoenicia. As Tyre was an island in the harbor, their communities in the Diaspora were built on islands. Patmos off the coast of Ephesus was one of these, attached to the Ephesus cathedral where its councils were held. James Niceta as the superior in education of the twin brothers had governed it, but under the rule of Matthew Annas, more tolerant of marriage, it was handed over to his brother, the Aquila married to Priscilla (Acts 18:18). Aquila used the Jewish name John. As married he could act on behalf of Jesus, who was now living outside monastic life.

At 6:05 am John Aquila resumed his place as the recorder at the west guest seat on row 4. In his Christian party were Apollos on the west footstool as the deputy abbot to Matthew, John Mark and Barnabas the two Christian celibates. They shared breakfast with non-celibates. Barnabas acted as levite to Jesus at the center of row 6 on the upper floor.

Sunday June 1, 49 AD, 6:30 am . On center of row 7 of the Ephesus cathedral, upper floor.

1:10 egenomēn en pneumati en tē kyriakē hēmera, kai ēkousa opisō mou phōnēn megalēn hōs salpingos

Upper floor 6:30

1:10 I (John Aquila) came about (new event, promoted ) in (same row as) a Spirit (Matthew Annas in his lesser role of Sprit-king, on the east footstool) ) in (same row as) the Lord’s Day (Sunday replacing Saturday for Christians).

And I heard (the sound coming up the NW radius from Barnabas at the center of row 6) behind ( opisō west) a Great Voice (Barnabas levite ) as (and) of a trumpet ( the trumpet on center 7 ready to be blown on the hour)

1:10 6 am was the beginning of the day for Jews, not the Julian midnight. Villagers had a breakfast at 6 am, although monastics had their first meal at noon. (Josephus, Wars of the Jews 2, 129). Breakfast lasted until 6:30 am, then some leaders returned to their places on the upper floor.

Jesus was preparing for his appearance at 6:35 am.

Sunday June 1, 49 AD, 6:30 am. In the Ephesus cathedral, upper floor.

1:11 legousēs, Ho blepeis grapson eis biblion kai pempson tais hepta ekklēsiais, eis Epheson kai eis Smyrnan kai eis Pergamon kai eis Thyateira kai eis Sardeis kai eis Philadelphian kai eis Laodikeian.

Upper floor

1:11. Saying (feminine singular agreeing with Great Voice Barnabas ) “The thing you(John Aquila) see{blepō} (down 3 cubits of the 4 cubit western radius) write (as scripture) at (John Aquila standing at the row above the desk in front of him) a book (writing material for copying scripture on the desk in front of him) . And send{pempō} (with abbey authority) to the 7 churches (Church 7, Peter as proxy for Jesus, at the first Gentile church in Ephesus). At (row above, the minister superior to the congregation) Ephesus 0. And at Smyrna 1. And at Pergamum 2. And at Thyatira 3, And at Sardis 4. And at Philadelphia 5. And at Laodicea 6.

1:11. John Aquila was standing in the recorder’s place at the west guest position on row 4 of the upper floor. There was a desk in front of him on row 5, with writing materials.From his position he looked down through 3 cubits of the 4 cubit western radius to Barnabas at the center of row 6, on the closed first plank for the cover.

Jesus had planned to make use of his visit for the coronation to write pastoral letters to the 7 Gentile Christian churches of the province of Asia. They were hierarchically ordered in terms of grades and days of the week, as in an abbey. Barnabas as levite to Jesus, speaking up through the NW radius, directed John Aquila to take notes while Jesus, who could not use his hands to write, dictated the letters. John Aquila was to make fair copies and send them to Peter to have them distributed to the churches.

Sunday June 1, 49 AD, 6:35 am. Ephesus cathedral, upper floor.

1:12 Kai epistrepsa blepein tēn phōnēn hētis elalei met emou. kai epistrepsas eidon hepta lychnias chrysas

Upper floor

1:12 And I (John Aquila) turned upon to see{blepō}( turned from looking east along row 4 to looking down through 3 cubits of the 4 cubit NW radius to Barnabas the Voice (levite)

The Certain One (feminine Barnabas as a Herodian), spoke (gave a quiet Gentile prayer) with (meta with genitive equal to) me.

And having turned upon ( John Aquila now turned due east)) I saw{eidon} (with 2 cubits between to the east footstool) 7 lampstands gold (the detachable oil tube, the 7th of the Menorah, with 5 minute grooves, used as a clock for timing, placed at the east footstool ready for Jesus to use.)

1:12 John Aquila looked down the NW radius to see Barnabas. Then he turned due east, seeing the oil tube used as a clock for timing, at the east footstool ready for Jesus to use.

Sunday June 1, 49 AD, 6:35 am . Ephesus cathedral, upper floor.

1:13 kai en mesō tōn lychniōn homoion huion anthrōpou, enededymenon podērē kai periezōmenon pros tois mastois zōnēn chrysan

Upper floor

1:13 And in (same row as) a middle (at the center of the footstool)of the lampstands (the clock device, the oil tube, attached to the footstool) one like (as a servant) a Son of Man, dressed in a feet-robe (long robe reaching to the feet, unlike the shorter surplice, the robe of a Zadokite Ezekiel 44: 17) . And girded around towards (a belt around the waist for wearing outside the sanctuary Ezekiel 44:18) towards to the breast to the breast (the waist below the chest) with a gold girdle (the belt of a Zadokite worn when outside the sanctuary, woven with gold to show priestly status)

1:13. Jesus appeared in vestments that expressed his view of priesthood.He was dressed like a Zadokite,the highest priestly status, but like a Zadokite when outside the sanctuary. He wore a long white linen robe reaching to the feet, but added a belt. No belt should be worn in the sanctuary as it would cause sweat. In a hot climate, the priest officiating in the sanctuary should always look cool and composed.

The Transfiguration story shows that on a Day of Atonement Jesus “underwent a metamorphosis”. He put on an “dazzling white garment”, that of a Michael Zadokite, appearing with a Gabriel and a Sariel, a Moses and an Elijah. (Mark 9:2-4)

Sunday June 1, 49 AD, 6:35 am. Ephesus cathedral, upper floor.

1:14 hē de kephalē autou kai hai triches leukai hōs erion leukon, hōs chiōn, kai hoi ophthalmoi autou hōs phlox pyros

1:14 The head (headband) of him (RLR to Jesus, Son of Man v.13). And the hair (cloth head covering held by the headband, coming down to the ears, over the short haircut prescribed in Ezekiel 44:20) white ( linen), as (and) white wool (a white woollen hood replacing the priest’s turban of Ezekiel 44:18; wool worn outside as wool in the sanctuary forbidden, Ezekiel 44:17), as (and) snow (for wearing outside in winter, allusion to Daniel 7:9 on the Ancient of Days). And the eyes (a lamp for reading, plural west center), of him (Jesus) as (and) a flame of fire (an oil lamp carried by Jesus with a flame used to light fires).

1:14. The dress of Jesus meant something further in terms of Daniel 7, that he as the Son of Man had merged his identity with that of the Zadokite. In that chapter the Ancient of Days had appeared, the keeper of time expressed through the Essene solar calendar. His garment was white as snow, and the hair of his head-like pure wool (Daniel 7:9). The Son of Man was a different person, who was presented to him as his subordinate, given dominion over all nations. It was an image for the king as subordinate to a high priest. But now Jesus as a potential David king, the Messiah of Israel, was uniting with the Priest-Messiah, the Annas priest in his Zadokite role. In the Christian understanding, church and state, religion and politics, were not separate.

1:15 Sunday June 1, 49 AD, 6:35 am. In the Ephesus cathedral, upper floor.

1:15 kai hoi podes autou homoioi chalkolibanō hōs en kaminō pepyrōmenēs, kai hē phōnē autou hōs phōnē hydatōn pollōn

1:15 And the feet (jar for Herodian welfare taxes, tithes not used by Christians) of him (Jesus v. 14) copper-frankincense (the third grade of metals, copper after gold and silver, used by Therapeuts for receiving gifts, not the Herodian taxes)

As (and) in (same row as) a furnace ( gold and silver payments were tested in furnace)

And the Voice (Barnabas the levite of Jesus) of him (Jesus) as (and) a Voice of Many Waters (a levite giving baptism in running water at an abbey, the second kind of water, not in a monastic cistern, the first kind).

1:15. Jesus had changed the Jewish tithing system into freewill gifts in a copper container, as used by Therapeuts. Barnabas managed the money in the abbey system. He had replaced Judas Iscariot who had collected tithes, the “30 pieces of silver”.

At 6:35 am Jesus on the east footstool started dictating 7 letters, 20 minutes each, 140 minutes, 2 hours 20 minutes, from 6:35 am to 8:55 am. John Aquila west of him at the recorder’s desk took notes of them, to be made into fair copies later in the morning.

Sunday June 1, 49 AD, 9 am . In the Ephesus scriptorium, above the abbey.

1:16 kai echōn en tē dexia cheiri autou asteras hepta, kai ek tou stomatos autou rhomphaia distomos oxeia ekporeuomenē , kai hē opsis autou hōs ho hēlios phainei en tē dynamei autou

In the Ephesus scriptorium above the abbey east of the cathedral

1:16 And the one(Jesus ) having (Jesus Justus as deputy) in (same row as) the right (east) hand (bread paten for charity ) of him (Jesus) 7 Stars (Star 7, Jesus Justus his son, aged 12, as of the David, the Star). And out of (to the east) the mouth (drinking cup for Jesus Justus to give a drink of water to scribes ) of him (Jesus) a sword{rhomphaia} (literal sword given to Jesus Justus for military training ) two-edged (for enemies east and west) sharp (for cutting a harvest) traveling out (sword applied in the Diaspora).

And the Face (Jesus Justus moved to center of row 7 as the new boy in the school ) of him (Jesus moved to beside Theophilus). As (and) the Sun (Atomus the Magian cardinal as head of the East on the east footstool shines (appears as a priest) in (same row as) the Power (Atomus as cardinal in row 3 ) of him(Sun, Atomus has a dual role on the North for the Julian day and the East for the Jewish day )

1:16 At 9 am all took their positions in the scriptorium, the long north-south room above the abbey,corresponding to Qumran loc 30. It was reached by steps coming up from the west, in the central corridor, to the door at the north end of the room. John Aquila
John A as scribe took the recorder’s west guest place, the same position as in the cathedral. Atomus supervised in his double role, both as the Power, the cardinal, at the center of row 3, and on the east center of row 4.

Jesus brought with him two objects that his son would need during his education, a cup for drinking water for him as an apprentice scribe to give to the scribes while they worked, and a sword needed for his military training. Facing north, he would wield it to both east and west, against different kinds of enemies.

Jesus at first stood at the center of row 7, facing the levite Theophilus as the superior to boys. Jesus Justus holding the David title Star 7 stood at his east, with the bread paten as as symbol of charity that he should give. The boy at the center of row 7 was in the position of the Face in the body imagery. Then Jesus moved away and left the boy to stand in the center, with his guardian Peter as the “Ear”

Sunday June 1, 49 AD, 9: 05 am. In the Ephesus scriptorium

1:17 Kai hote eidon auton, epesa pros tous podas autou hōs nekros. kai ethēken tēn dexian autou ep eme legon, Mē phobou. egō eimi ho prōtos kai ho eschatos

Scriptorium

1:17 And when{hote} (hote 5 minutes later, 9:05 am.) I (John Aquila) saw{eidon} him (RLR to Sun Atomus on the east center of row 4), I fell (knelt) towards (in the row below) the feet (welfare jar on row 3 behind John Aquila, for payments by Atomus to married scribes ) of him (Atomus), as (and) a Lifeless One (Jesus reduced to the David prince’s place, with a title of Brother James ) placed the hand (literal right hand) ) upon (with accusative, on same position) me, saying, “Do not fear (do not act as a hermit of the Therapeuts, stay married)”

( Jesus still speaking) “. I am ( play on Yahweh the Jewish God) the First One (on the east footstool for the Jewish day ). And the Last One (Theophilus is the levite for Tabernacles west footstool ).”

1:17. Preliminaries took 5 minutes out of the first 25. One preliminary was that Jesus was declared by Atomus to be only a David crown prince, because he was now inferior to the king Agrippa II, whereas when Agrippa was the Herodian crown prince, Jesus as the David was equal to him. Jesus did not argue. He left the side of Jesus Justus, who moved in to the center of row 7 as the Face (a body image for the center of row 7 at a village table), with Peter his guardian at the Ear to his east.

Jesus moved to the position of the David crown prince on row 4, right next to the recorder John Aquila. John Aquila was worrying about his wages, which as a married man he should receive from the welfare jar of Cardinal Atomus. Jesus comforted him, placing his literal right hand on him. He said “Do not fear”, which had the pesher sense of “Do not be a poor hermit, like men who have failed and become hermits with the Therapeuts”.

Jesus also said that it was not right that he should be defined as the David crown prince. As the David he was entitled to be a religious leader in both the East and the West of the Diaspora. In the East, where the day began with the sun at 6 am, he was a Protos, a First in village ranking. When he could not be there, Peter acted as his Protos (Matthew 10:2). In the West Theophilus Annas as the Last One officiated at the September feasts Atonement-Tabernacles, which corresponded to sunset at 6 pm. Jesus with Christians did not observe September feasts.

Sunday June 1 49 AD, 9:05 am .In the Ephesus scriptorium.

1:18 kai ho zōn, kai egenomēn nekros kai idou zōn eimi eis tou aiōnas tōn aiōnon, kai echō tas kleis tou thanatou kai tou hadou

Scriptorium

1:18 ( And the Living One ( Matthew is the abbot who initiates ) . And I (Jesus) came about (new event to be reduced in status) a Lifeless One (a David crown prince equal to James). And see{eidon}, a Living One I am (Jesus can initiate equally with Matthew) at (row above, on row 6 in the cathedral upper floor) the aeons of the aeons (announcing the advanced occurrence 6 months early of the 3920 Restoration, to be fulfilled 6 months later)

And I(Jesus have (as possession when at the nekros grades 11 and 12 of Brother James) the Key ( of David, held by the David crown prince to the monastic reserve vault) in Ephesus) of the Death (Simon Magus head of the monastery in Ephesus ). And of the Hades (the reproduction of Qumran cave 8 where the Gentile monastic common property was stored)

1:18.Jesus 9:05 in the cathedral, 3 levels as above, Jesus, who liked to play with words and the absurdity of laws, pointed out that his reduction to the status of David crown prince gave him the right to the money storage vaults in Simon Magus’ monastery in Ephesus. This was relevant to John Aquila’s money worries. Jesus pointed out also that the Davids as the Christ,the grade 1 equal to a Gabriel abbot, had an equal right with Matthew Annas to give initiations.

Sunday June 1, 49 AD. 9:05 am In the Ephesus scriptorium .

1:19 grapson oun ha eides kai ha eisin kai ha mellei genesthai meta tauta

1:19 (Jesus still speaking, next to John Aquila) “ Write (as scripture) therefore (as a lay bishop over the congregation, play on Hebrew letters Kaph to Nun, ‘al ken meaning therefore) the things you (singular, John Aquila) see{eidon} (the notes John Aquila had taken from Jesus earlier placed on row 4 center in the scriptorium in front of Atomus for his approval).

“And the things are (become ) and the things about to come about (the September feasts 3 months later for Jews) after ( meta with accusative, the time unit after) These Things (June as the lay feast)

1:19. With another play on Hebrew letters, Jesus told John Aquila to start the fair copies, from the notes now being approved by Atomus.There would be more work for him in September.

Sunday June 1, 49 AD, 9: 05 am. in the Ephesus scriptorium.

1:20 to mystērion tōn hepta asterōn hous eides epi tēs dexias mou, kai tas hepta lychnias tas chrysas, hoi hepta asteres angeloi tōn hepta ekklēsiōn eisin, kai hai lychniai hai hepta hepta ekklēsiai eisin

1:20 (Jesus still speaking to John Aquila)“The mystery (the New Testament books with a pesher) of the 7 Stars (genitive Star 7, Jesus Justus, the current treatises s to be studied by him )whom (masculine plural plu RLR to A of A v. 18 edge J Justus west of Peter right hand) upon of the hand (literal right hand) of me (Jesus, placed on the east center of row 4 on the notes.)

And the 7 lampstands gold (the oil tube giving the exact time).

The 7 Stars (Star 7 Jesus Justus) angels (wearing a surplice) of the 7 Churches (Peter head of the 7 Christian Gentile churches of the province of Asia) are (Jesus Justus becomes subordinate to Peter).

And the 7 lampstands (7 oil tubes for timekeeping, not gold as for Peter a layman ) 7 churches (Peter) are (become. Each of the 7 churches to have an oil tube for timekeeping, the origin of the church clock).

1:20. The notes lying at the east center of row 4 had a pesher, a “mystery”, the term used in the Qumran literature (1QpHab 7:5). Jesus Justus was to study it. Jesus also directed that each of the 7 Gentile churches of Asia should have its own timing device, the origin of the church clock.

Sunday June 1, 49 AD, 9:05 am. In the Ephesus scriptorium.

2:1 Tō angelō tēs en Ephesō ekklēsias grapson. Tade legei ho kratōn tous hepta asteras en tē dexia autou, ho peripatōn en mesō tōn hepta lychniōn tōn chrysōn

Scriptorium=Upper floor

2:1 (Theophilus Annas directs John Aquila to write from his notes) To the angel (Peter) of the church (Gentile Christian church ) in Ephesus at the west7, write, (as scripture):

The D-things (matters for class D villagers and Gentiles) says the One (Jesus at the center of row 6 of the scriptorium ) seizing (embracing as a father) the 7 Stars (Star 7, Jesus Justus on row 7 east near his father as the new boy in the school) the David heir, his 12th birthday on this day), in (same row as) the right (literal right hand ).

(In apposition) The One (Theophilus Annas) walking (a levite who acted as a peripatetic teacher) in (same row as) a middle ( in center of a double seat) of the 7 lampstands (the timing device on row 3, the detachable oil tube, the 7th lamp of the Menorah with internal markings showing sets of 5 minutes)

2:1.At 9: 05 am after the preliminaries, Jesus stood at the center of row 7 in the scriptorium, with Jesus Justus east of center at his right hand, and Peter west of center as head of the Ephesus churches in the west.

Theophilus Annas in charge of the copying process directed John Aquila in the west guest seat to begin making a fair copy of Jesus’ first letter. The letter was addressed to Peter, now promoted to be Church 7 in charge of all 7 Gentile churches, so based in Ephesus.

(Ephesus letter) Sunday June 1, 49 AD. In the Ephesus scriptorium.

2:2 Oida ta erga sou kai ton kopon kai tēn hypomonēn sou kai hoti ou dynē bastasai kakous, kai epeirasas tous legontas heautous apostolous kai ouk eisin, kai heures autous pseudeis

Scriptorium=Upper floor

2:2 (Words of Jesus in the letter). I (Jesus) know{oida} (have abbey knowledge of) the works (Nazirite discipline) of you (Peter). And the toil (Peter as a working man). And the Endurance (the heir Jesus Justus under the authority of Peter as proxy for his father). And that you (Peter) are not able (not a celibate minister) to carry (the priestly palanquin of) Bad Ones (Simon Magus, rejected from the Ephesus Herodian cathedral).

And you (Peter) have tested (examined before initiation) the ones (Simon Magus) saying Themselves ( the successor of Herod of Chalcis in league with Simon Magus) apostles (a celibate missionary to the Diaspora). And they ( the successor) are not (do not become, refused ministry ). And you (Peter) have found them (the successor) to be false ones (a false claimant to the Herodian monarchy).

2:2. Peter used his name Simon to claim to be an alternative to Simon Magus. His intense antagonism to him is shown in Acts 8:18-24. Simon Magus was in league with the successor of Herod of Chalcis. Peter had tested the successor for ministry and had refused him,

(Ephesus letter) Sunday June 1, 49 AD. In the Ephesus scriptorium.

2:3 kai hypoomonēn echeis, kai ebastasas dia to onoma mou, kai ou kekopiakes

Scriptorium=Upper floor

2:3 And Endurance (Jesus Justus as the David heir) you (Peter) have (as a deputy). And you have carried (the palanquin used by Brother James, John 5:2-9)on account of the Name (Brother James) of me. And you have not wearied ( given up being a working man).

2:3 Peter remained a working man of the village class while being guardian to Jesus Justus. Peter had differed from Brother James (Galatians 2:11-12) but had not given up communication with him.

(Ephesus letter) Sunday June 1, 49 AD. In the Ephesus scriptorium.

2:4 alla echō kata sou hoti tēn agapēn sou tēn prōtēn aphēkes

2:4 Nevertheless (as an alternative) I have against (down from) you that the love (Agape, the sacred meal of Therapeuts including celibate women and Gentiles) the first (for the highest village class) you have left (do not observe).

2:4. As is illustrated in the added chapter John 21, Peter could not bring himself to say he loved Jesus, using the verb agapaō, but only that he was a friend of Jesus, using the verb philō. As a married man he distrusted the night vigils of the Therapeuts, which were intended as occasions of sexless human love. Celibate women were included, and consequently Gentiles, who were of the same status as women. But suspicion could arise that there could be sexual excesses.

(Ephesus letter) Sunday June 1, 49 AD. In the Ephesus scriptorium.

2:5 mēnmoneue oun pothen peptōkas , kai metanoēson kai ta prōta erga poiēson. ei de mē, erchomai soi kai kinesē tēn lychnian sou ek tou topou autēs, ean mē metanoēsēs

2:5 Remember (repeat accurately from memory) therefore (as a head of congregation) whence (in a place for visitors) you have fallen.(knelt to receive communion) And repent (hold confessions). And the first (a village leader) works (Nazirite retreats) make. (officiate at).

If D not, (and also, in the lay class D) I (Jesus) Come{erchomai} (as a lay leader) to you (singular). And I will remove the lamp ( the midnight light on the Menorah )of you out of (to the east) the place (unclean place, the west) of it (lamp), if{ean} (ean, when)you do not repent (not hold confessions but keep the September Day of Atonement).

2:5 repeat accurately from memory those who attend communion, kneeling Hold confessions. Hold Nazirite retreats for prayer. You may observe the rules for the village class D . I will act as a lay leader to you. You keep a reproduction of the Jewish Menorah in your churches, its midnight light burning for the Julian beginning of day. But the Menorah belongs in the East, for Jews, not in Ephesus as the beginning of the West.

Jewish Christians do not hold confessions, as they rely on the Day of Atonement for forgiveness of sins.

(Ephesus letter)Sunday June 1, 49 AD. 9:20 am. In the Ephesus scriptorium.

2:6 alla touto echjeis,m hoti miseis ta erga tōn Nikolaitōn, ha kagō misō

2:6 Nevertheless (an alternative view) you have (as deputy) this thing, that you hate (reject from meal fellowship) the works (Nazirite practices) of the Nicolaitans (the circumcised proselyte leader Nicolaus-Blastus), the things I too hate (reject).

2:6 The original Gentile members had been proselytes to Judaism who became circumcised and adopted all aspects of Jewish identity, such as strict observance of the sabbath and dietary laws. Christians were rejecting their imposition of such rules on Gentiles. The last of the 7 letters was addressed to Nicolaus-Blastus,leader of such proselytes, and was entirely negative.

(Ephesus letter) Sunday June 1, 49 AD, 9:25 am. The imprimatur brought. In the Ephesus scriptorium.

2:7 ho echōn ous akousatō ti to pneuma legei tais ekklēsiais. tō nikōnti dōsō autō phagein ek tou xelou tēs zōēs, ho estin en tō paradeiōo tou theou

Ephesus scriptorium, an upper floor

2:7 Closing formula.The one ( Jesus Justus now returned to the center of row 7 in the scriptorium, equal to the upper floor of the cathedral) having an Ear (Peter on his east), let him (Jesus Justus ) hear (from row 7 of the scriptorium up the NW radius to the recorder’s place ) ti (the T imprimatur reported to the recorder, to be inscribed on the letter) the Spirit says (Matthew Annas having orally sent the T imprimatur to the recorder) to the churches, (to be reported to Peter head of all Gentile churches)

Added message. To the Conquering One (Apollos) I (Matthew Annas the Spirit)will give (promotion without payment) to him (Apollos) to eat (take part in the communion meal) out of the Tree of Life (as a member of the Eden school for Gentiles). (Inapposition) Which is (becomes) in the Paradise (Eden school for Gentiles in the abbey ) of God (Matthew Annas as the abbot)

2:7. The copying of the Ephesus letter was completed at 9:20 am. Jesus Justus aged 12 as an apprentice scribe had the task of running down from the scriptorium, across the central corridor, into the cathedral via the east door, and up the front steps to the middle floor, where Matthew Annas in his role of Spirit-king gave him orally his approval for the imprimatur, the T sign to be written on the document The boy brought the message back by 9:25 am and reported it to the scribe John Aquila, who wrote the T on the document.

(Smyrna letter)Sunday June 1, 49 AD. Copied 9:25 to 9:50 am. In the Ephesus scriptorium.

2:8 Kai tō angelō tēs en Smyrnē ekklēsias grapson. Tade legei ho prōtos kai ho eschatos, hos egeneto nekros kai ezēsen

Scriptorium

2:8 And to the angel (James Niceta as a Nazirite Christian celibate)of the church (Gentile Christian )in Smyrna write; The D-things (matters for clas D villagers and Gentiles) says the First One (Jesus in levite position). And the Last One (Theophilus Annas as the levite Sariel). Who (new subject James Niceta) came about (new event) a Lifeless One (James Niceta starts west of center row 7) And he (Lifeless One James Niceta ) lived (rose to the highest Christian celibate grade, out to east of center as a servant of Jesus).

2:8. The two Gentiles who began as subordinates of Peter as Chief Pilgrim were James Niceta and John Aquila. Whereas John Aquila married, James Niceta was permitted to marry but remained a Nazirite, holding solitary spiritual retreats. He took over much of the discipline of John Mark, as shown in John’s gospel with the use of “You” plural in place of “We”. He used the name Christian with Peter, under Matthew Annas (Acts 11:26) He became the leading Christian lay celibate, with a less harsh discipline than that of permanent monastics. After Peter as head of churches in Ephesus, James Niceta was put in charge of the next church below it, Christian celibates in Smyrna.

(Smyrna letter)Sunday June 1, 49 AD. In the Ephesus scriptorium

2:9 Oida sou tēn thlipsin kai tēn ptōcheian, alla plousios ei, kai tēn blasphēmian ek tōn legontōn Ioudaious einai heautous, kai ouk eisin alla synagōgē tou Satana.

Scriptorium

2:9. I (Jesus) know{oida} (have abbey knowledge) of the tribulation (self-imposed suffering interpreted as labor pains) of you (singular, James Niceta as is servant. And the poverty (discipline of Therapeuts as hermits equal to Nazirites ). Nevertheless (as an alternative) you (singular, James Niceta addressed) are(become) rich (not monastic, still having private property like a Nazirite).

And the blasphemy (militarism) out of (to the east) of ones (Simon Magus in the Ephesus monastery, a different building) saying Jews (successor of Herod of Chalcis) to be (become) Themselves (representative of Simon Magus) . And they (the successor are not (not a Christian minister), nevertheless(as an alternative) a synagogue (of Jewish ascetics) of Satan ( the Chief Therapeut in Damascus).

2:9 James Niceta practiced the Nazirite discipline only, that of solitary retreats from marriage, but he chose to be a permanent Nazirite, never marrying. His was an acceptable form of lay celibacy approved by Jesus. Jesus’ “yoke was easy and his burden light”. Peter and James Niceta became the two lay Christian celibates corresponding to Jesus and his brother James in the Nazirite system Hence Niceta took the Jewish name James.

(Smyrna letter) Sunday June 1, 49 AD, 9:45 am. In the Ephesus scriptorium.

2:10 mēden phobou ha melleis paschein, idou mellei ballein ho diabolos ex hymōn eis phylakēn hina peirasthēte, kai exete thlipsin hēmerōn deka. ginou pistos achri thanatou, kai dōsō soi ton stephanon tēs zōes.

Scriptorium

2:10 Nothing fear (act like hermits of the Therapeuts observing the Saturday sabbath, the 0 day) the things you (James Niceta) are about to (in September the Jewish season for feasts) suffer (be celibate).

See{eidon} the Devil (Eleazar of Galilee levite to Simon Magus) is about to (in September) throw (reduce in status) out of (to the east) You (plural, title of James Niceta as a celibate alternative to John Mark monastic We ) at (row above) prison (defined as a sinner needing atonement 10/VII)

In order that (under rules of Therapeuts using the Hebrew letter Nun, 50) you (plural) may be tempted (tested for promotion. And you(plural) have Tribulation (practice self-imposed suffering interpreted as labor pains) 10 days( on Day 10, the Day of Atonement in September, 10/VII).

Come about (accept a new event) Faithful (a Christian saved by faith like Abraham, Matthew Annas as Pope) Until{achri} (using the Julian calendar starting midnight) of Death (used also by Simon Magus). And I will give (without payment) to you (singular) the crown (headdress of an Annas priest-king) of Life (now east side as servant of Jesus.

2:10 James Niceta had been educated by Simon Magus, but had turned against Simon’s anti-Herodian militant doctrine. The tension of We and You in John’s gospel indicates his becoming a substitute for John Mark but with an easier discipline. With Christians, he no longer observed the September feasta Atonement (10/VII0 and Tabernacles (15/VII)

Eleazar of Galilee the levite to Simon Magus in the Ephesus monastery would attempt to recruit James Niceta to observe the Day of Atonement, Day 10 (10/VII in the solar calendar).But for Christians, Jesus’ sufferings on the cross had been a once-for-all atonement.

James Niceta was to uphold the Christian view of Matthew Annas the “Abraham”, that of salvation by faith, against Simon Magus “Death” when the day began at midnight. Jesus would promote James Niceta to Life, the Christian ministry, to be equal to an Annas priest wearing the crown.

(Smyrna letter)Sunday June 1, 49 AD, 9:50 am the imprimatur received. In the Ephesus scriptorium

2:11 ho echōn hous akousatō ti to pneuma legei tais ekklēsiais. ho nikōn ou mē adikēthē ek tou thanatou tou deuterou.

2:11 Closing formula.The one ( Jesus Justus now returned to the center of row 7 in the scriptorium, equal to the upper floor of the cathedral) having an Ear (Peter on his east), let him (Jesus Justus ) hear (from row 7 of the scriptorium up the NW radius to the recorder’s place ) ti (the T imprimatur reported to the recorder, to be inscribed on the letter) the Spirit says (Matthew Annas having orally sent the T imprimatur to the recorder) to the churches , (to be reported to Peter head of all Gentile churches)

Added message The Conquering One (Apollos Christian militant deputy abbot to Matt Annas on middle floor of cathedral ) not-not (positive for 2 negatives) is made unrighteous (allowed to marry) out of (as levite to) the Death the Second. (Atomus the alternative cardinal to Simon Magus, Apollos with him substituted for him at night).

2:11. Closing formula of the letter to Smyrna The approval for the T imprimatur had been brought by Jesus Justus from Matthew Annas in the cathedral. It was quoted orally by Jesus Justus to the recorder, who inscribed it on the letter. The approval was to be reported to Peter, head of all the Gentile churches.

Matthew added another message concerning Apollos as his deputy abbot. He was permitted to marry. He attended the night vigils of Therapeuts, substituting at night for the Cardinal Atomus (Elder 24) while he slept.

(Pergamum letter) Sunday June 1, 49 AD. Copied 9:50 to 10:15 am . In the Ephesus scriptorium

2:12 Kai tō angelō tēs en Pergamō ekklēsiais grapson. Tade legei ho echōn tēn rhomphaian tēn distomon tēn oxeian

Scriptorium

2:12 (Theophilus Annas directing John Aquila to copy the letter) And to the angel (minister wearing a surplice, Antipas Herod II) of the church (Gentile Christian) in Pergamum write, “The D-things (matters for class D villagers and Gentiles) says the One(Jesus) having the sword{rhomphaia} two-edged, sharp ( rhomphaia for disciplining Jews and proselytes )      

2:12 The cardinal Atomus had become the adviser on marriage to the Herods, Josephus, Antiquities 20, 145-146. Bernice the dominating sister of Agrippa II, accused of incest with her brother, had tried to cover the scandal by marrying a pagan, Polemo of Clicia, who only wanted her for her Herodian wealth. The marriage did not last long Atomus came from Tarus in Cilicia and would have known Polemo. He would have performed this Herodian marriage as well as others.

(Pergamum letter) Sunday June 1, 49 AD. In the Ephesus scriptorium

2:13 Oida pou katoikeis, hopou ho thronos tou Satana, kai krateis to onoma sou, kai ouk ērnēsō tēn pistin mou kai en tais hēmerais Antipas ho martys mou ho pistos mou, hos apektanthē par hymnn, hopou ho Satanas katoikei.

Scriptorium

2:13 I know{oida} (abbey knowledge) where you (singular, the recipient Antipas Herod II) dwell (minister to a church for the married class).

The-where (grade 6 deacon ) the throne (footstool row 4 of a cathedral) of the Satan(the Chief Therapeut of the Damascus party in another house in Ephesus, acting for Cardinal Simon Magus at night).

And you (singular, Antipas Herod II) seize (embrace) the Name of me (Brother James the David to proselytes, in the married quaters). And you (singular, Antipas Herod II) do not deny (do not refuse to accept the priestood of ) the Faith (Matthew Annas as the Abraham Pope) of me (Antipas Herod II is also with pro-Rome Sadducees).

And in the days (feast day Pentecost ) of Antipas (genitive, Antipas Herod I). (In apposition) the Witness (for western mission, Barnabas, missionary prepared for martyrdom ). (In apposition) the Faithful One ( Pope Abraham saved by faith, Matthew Annas ) of me. Who (new subject Antipas Herod II ) was killed{apokteinō} (excommunicated) beside You (James Niceta,celibate opposing the married Antipas Herod II )

The where (in the deacon’s place) the Satan (Damascus Chief Therapeut ) dwells (as a married man )

2:13 There was another building in Ephesus, a monastery, used by the anti-Rome Damascus party of Simon Magus. Their alternative Chief Therapeut using the title Satan

Since the Christian cathedral had married quarters, Antipas Herod II attended councils. He held the vast Herodian wealth of Asia Minor. But James Niceta in the status of chief celibate excommunicated him from councils that were for celibates only.

(Pergamum letter) Sunday June 1, 49 AD. In the Ephesus scriptorium

2:14 all’ echō kata sou oliga hoti echeis ekai kratountas tēn didachēn Balaam, hos edidasken tō Balak balein skanadalon enōpion tōn huiōn Israēl, phagein eidōlothyta kai porneusai

Scriptorium

2:14 Nevertheless (alternative viewpoint) I (Jesus) have down against you, (Atomus) a Few Things (in terms of the strict sexual morality of the Sadducee Few against the Many, Sadducee liberals) that you have (as deputy) there (with the Poor in the synagogue ministry) ones (Polemo of Cilicia now married to Bernice) seizing (embracing) the Teaching (Magian doctrine ) of Balaam(a magician, a Magus, in OT book Numbers 22-24, pseudonym for Simon Magus who supported Bernice).

Who (new subject the Damascus Chief Therapeut) taught (instructed in doctrine ) Balak (a Moabite king, Numbers 22:4-5, pseudonym for Polemo, a Gentile) to throw (reduce in status) a stumbling-block (circumcision requirement) Polemo became circumcised ) Before{enōpion} ( enōpion on row 3 where Simon Magus as Balaam the magician stood in the daytime)) the Sons of Israel, (class C graduates with Jonathan Annas in the Magian house) to eat (at the sacred meal) idol-food (food sold in the markets sacrificed to Roman gods, eaten by the pagan Polemo). And to fornicate (obey Bernice, the Harlot, the queen to her twin brother Agrippa II).

2:14.Drawing their pseudonyms from the story of Balaam in the Old Testament book of Numbers, chapters 22-24, the Christians named Simon Magus for Balaam the magician, and Polemo for Balak, a Moabite king., Jonathan Annas had joined Simon Magus, and was in charge of class C graduates, the Sons of Israel. Jonathan was a liberal Sadducee with loose moral standards, whereas his brother Matthew Annas with Christians had strict stnadards. Jonathan allowed Polemo to continue pagan practices, eating food sacrificed to Roman gods, and deferring to Bernice.

Atomus had allowed the marriage, showing synpathy with loose moral standards.

(Pergamum letter)n Sunday June 1, 49 AD. In the Ephesus scriptorium

2:15 houtōs echeis kai sy kratountas tēn didachēn tōn Nikolaitōn homoiōs

2:15 You (Antipas Herod II) have (as deputy) a Thus (an initiator who says Yes too freely). And you (Atomus, singular) ones seizing (plural, embracing) the Teaching (Magian doctrine) of the Nicolaitans (Nicolaus-Blastus of Laodicea the cirumcised proselyte) likewise (as a servant).

2:15. The circmcised proselyte Nicolaus-Blastus, the eunuch, had been under the influence of Simon Magus when he poisoned Agrippa I. Atomus had not objected to him.

(Pergamum letter) Sunday June 1, 49 AD. 10:10 am. In the Ephesus scriptorium

2:16 metanoēson oun. ei de mē, erchomai soi tachy, kai polemēsō met autōn en tē rhomphaia tou stomatos mou.

2:16 Repent (make confession of your sins in order to be restored) therefore (as head of a congregation). If D not, (and also, in the lay class D) ,(and also, for class D) I (Jesus) Come{erchomai} as a layman) to you soon And I will war (debate polemos; play on name Polemo, at the Friday night council at the post-position observance, Friday July 4, 49 AD) With{meta} (meta with genitive equal to) them (ones embracing Magian doctrine, Nicolaus-Blastus ) in (same row as) the sword{rhomphaia} (for discipline by Peter ) of the mouth (cup of water given to proselytes as pilgrims) of me.

2:16. Jesus promised that he would make a pastoral visit to the Pergamum church at the end of the coronation season, on Friday July4, 49 AD. This was the post-position after the solstice for the calendar that was followed by Jewish Christians, who went forward to the post-position then fell back to the sun’s position during the next 14 years. . It would be a Friday, so for Jewish ascetics would be the occasion of going without a meal and spending the Friday evening in factional debate. Its subject on this occasion would be the marriage of Polemo and Bernice, as shown by the play on polemos “war”, the term used for the Friday night council. Atomus the Herodian Magus, who had authority over Herodian marriages, would be blamed for allowing the marriage of their queen with a pagan (Antiquities 20, 142).

Jesus could not make his visit to Pergamum on Tuesday June 17, the intercalted 31st, as he would be present in Ephesus at the ceremony for the intstallation of Timothy Herod.

(Pergamum letter)Sunday June 1, 49 AD, 10:15 am, the imprimatur received. In the Ephesus scriptorium      

2:17 ho echōn ous akousatō ti to pneuma legei tais ekklēsiais. tō nikōnti dōsō autō tou manna tou kekrymmenou, kai dōsō autō psēphon leukēn kai epi tēn psēphon onoma kainon gegrammenon ho oudeis oiden ei mē ho lambanōn

2:17 Closing formula. The one ( Jesus Justus now returned to the center of row 7 in the scriptorium, equal to the upper floor of the cathedral) having an Ear (Peter now on his east), let him (Jesus Justus ) hear (from center row 7 of the scriptorium up the NW radius to the recorder’s place ) ti (the T imprimatur reported to the recorder, to be inscribed on the letter) the Spirit says (Matthew Annas having orally sent the T imprimatur to the recorder) to the churches , (to be reported to Peter head of all Gentile churches)

Added message. To the Conquering One (Apollos the deputy abbot to Matthew, with him in the cathedral ) I will give (without payment) to him the manna (bread for the fellowship meal table of Therapeuts who take bread only ) hidden( in the crypt,the basement of a great house, for Therapeuts meeting secretly at night ).

And I will give (without payment) to him (Apollos) a white (for a Yes vote, against a black stone for a No vote) voting stone (used to cast votes at the council) And upon (with accusative, in same position)the voting stone a New{kainos} Name (of James head of Jewish Christians of the New Covenant) written (as scripture), which No One (James as Nemo) knows{oida} (recognizes with abbey knowledge) if not (and also) the Receiving One (Matthew Annas as bishop in the East)

2:17. Closing formula of the letter to Pergamum. The approval for the T imprimatur had been brought by Jesus Justus from Matthew Annas in the cathedral. Peter at the Ear was to hear that the T sign had been brought. He was in charge of all Gentile churches.

Matthew added another message to Apollos, that he could bless the sacred bread at the night vigils of Therapeuts. He could also preside at the voting process at the night councils, using a white stone for Yes and a black one for No.

Brother James of the Jewish Christians was included in night councils over which Apollos presided. The name of Brother James of the Jewish Christian New Covenant was written on his voting stone. Matthew Annas would accept their vote.

The apocryphal document Shepherd of Hermas describes the Church as made up of black and white stones.

(Thyatira letter) Sunday June 1, 49 AD. Copied 10:15 to 10:40 am In the Ephesus scriptorium

2:18 Kai tō angelō tēs en Thyateirois ekklesias grapson. Tade legei ho hyios tou theou, ho echōn tous ophthalmous autou hōs phloga pyros, kai hoi podes autou homoioi chalkolibanō

Scriptorium

And the feet (welfare jar for tithes placed beside feet) of him (RLR to one having Apollos) like (servant of) copper-frankincense (copper bowl of hermits, for freewill gifts paid in copper coins, also gifts such as frankincense (Matthew 2:11)

2:18. Each letter contained a different description of Jesus, suited to the minister of the church he was writing to. Son of God as the levite to Matthew in the First One place of the levite in the scriptorium.

In apposition, Apollos was acting as a hermit of the Therapeuts,in the cathedral middle floor westcenter row 7 the “face” with a reading lamp for night study and and a small oil lamp for .lighting a fire. Beside his feet was a copper bowl for the freewill gifts asked for by Nazirite “beggars”.

Therapeuts lived abstemiously, but as Jews were required to pay tithes, the income of 3 days out of the 30 days of a solar month (CD 14: 12-15). While more valuable tithes in gold were paid to priests,.others in silver were paid to levites. Judas received “30 pieces od silver” because he was a levite (Matthew 27:3) Therapeuts as the third tier were paid in copper, giving the Chief Therapeut the title of Coppersmith (2 Timothy 4:14). The The Poor Widow of Mark 12:42-43), who earned some money from sewing, paid her small amount in copper.

=(Thyatira letter) Sunday June 1, 49 AD. In the Ephesus scriptorium

2:19. Oida sou ta erga kai tēn agapēn kai tēn pistin kai tēn diakonian kai tēn hypomonēn sou, kai ta erga sou ta eschata pleiona tōn prōtōn

2:19 “I (Jesus) know{oida} (recognize with abbey knowledge ) the works ( Nazirite or eremitical retreats) of you (singular, Clement). And the Love-feast (the Agape sacred meal of Therapeuts at which celibate women and Gentiles were present, observed by Clement ). And the Faith (Matthew Annas priest as an Abraham, a Sadducee). And the service(diaconate of females and their gentile equals). And the Endurance (Jesus Justus the heir of Jesus, as a boy equal to women, to be taught also by Clement) of you (Clement.)

And the works ( eremitical retreats) of you (singular, Clement) the Last Ones (Clement presiding at the 6 pm evening meal for the west) more{pleion} (his promotion day a Wednesay 1st, higher than Tuesday 31st)of the First Ones (under Peter)

2:19. Jesus recognized that Clement’s discipline was that of the Therapeuts. He held the Agape meal of Therapeuts that included celibate women from the Thyatira convent. He acknowledged Matthew Annas as Pope Abraham. He accepted the work of deacons. He was to be one of the teachers of Jesus Justus, as boys were equal to women in the educational system.

He was an archbishop grade 3, whose promotion day was Tuesday Day 3. But he could be promoted to be equal to a Sariel grade 2, that of the Chief Therapeut, whose promotion day was Wednesday, the day for priests.

(Thyatira letter)Sunday June 1, 49 AD. In the Ephesus scriptorium

2:20 alla echō kata sou hoti apheis tēn gynaika Iezabel, hē legousa heautēn prophētin, kai didaskei kai plana tous emous doulous porneusai kai phagein eidōlothyta

2:20 “ Nevertheless (alternative viewpoint) I have down (put down to lower status) from you (singular, Clement) that you Leave (promote to celibacy ) the Woman Jezebel (Bernice the twin sister of Agrippa II, his queen).

She saying Herself ( a female cardinal counterpart of Himself) a prophetess (a celibate Miriam, a nun, for the Exodus liturgy). And she (prophetess Bernice ) teaches(acts like a levite) And she deceives (gives Magian doctrine to)my slaves (Barnabas)to fornicate (break the rules of celibacy as the Magians do ). And to eat (at the fellowship meal) idol-food (bought in the markets, dedicated to the Roman gods, permitted by the hellenised culture of Jonathan Annas now allied with Bernice)

2:20. Bernice the twin sister of Agrippa II, his queen since he was not married, had replaced Helena as the Moon, the Chief Woman of Asher. Consequently she became a political partner of Simon Magus. She dominated the mission history from this point on. (See "Biography of Helena and Bernice" in Section 11.) Since Cardinal Simon was called Himself, so she was called Herself. As seen in Acts 19: 27 she, as Artemis-Diana of Ephesians. was called a goddess, the feminine version of a God, a Sadducee priest. Despite her lurid sexual history, including incest with her brother, she took Nazirite retreats and acted like a nun.

Bernice was likened to Jezebel of 1 Kings 16:31; 21:1-24) the queen who took posession of the sacred vineyard of Naboth).

(Thyatira letter)Sunday June 1, 49 AD. In the Ephesus scriptorium.

2:21 kai edō ka autē chronon hina metanoēsē , kai ou thelei metanoēsai ek tēs porneias autēs

2:21 “And I (Jesus) have given (without payment) to her (RLR to Bernice v. 20) a time (chronos, a new set of 80 years Exodus-Holy War from 50 AD at the time of the transition to Greece) in order that she might Repent (make a Christian confession and start again) And she does not wish (will) to repent out of the fornication (sex against celibate rules) of her.

2:21 Jesus was intending that at the time of his second marriage in March 50 AD he would transfer permanently to Europe, beginning in Greece its outer limit.All such new departures were interpreted by Therapeuts as a New Exodus of 40 years followed by a new Holy War of 40 years.Such a move was made possible under the benign regime of the emperor Claudius. Jesus’ hope was to separate from the East and traditional Judaism, eventually making Rome the center for Christian mission to the world.

Jesus, although very much opposed to Bernice’s morals, thought it possible that the move to a more civilised society such as Greece, with its respect for women, might help her. In Philippi, the first port of Macedonia after the crossing from Asia, Jesus met with Lydia and their marriage was performed. At the same time he encountered Bernice, who appeared there as the pythoness, a poisoner (Acts 16:16). She was said to bring much gain to her masters, by joining in the Magian practice of charging fees for initiation and prophecies She continued her sexual practice, making it necessary for the Christian women in Philippi to keep away from her. (Philippians 4:2-3).

(Thyatira letter) Sunday June 1, 49 AD. In the Ephesus scriptorium.

2:22 idou ballō autēn eis klinēn, kai tous moicheuontas met autēs eis thlipsin megalēn, ean mē metanoēsōsin ek tōn ergōn autēs

2:22 “ See{eidon} I throw (reduce in status ) her (Bernice) at(row above, on rows 12 and 13 on the ground floor ) a bed (palanquin used by a visiting priest when brought down from the roof to the step of a village house, Luke 5:17-24 here called a bed because used for sex by Bernice. ).

And the ones(Polemo of Cilicia a pagan who had married Bernice) committing adultery (unlawful marriage) With{meta} ( meta with genitive, equal to) her, at (row above), great (lay) tribulation (self-imposed discipline treated as labor-pains, attempted by Polemo). If{ean} (when) they (Polemo ones committing adultery, will soon divorce ) do not repent(confess sins and receive forgiveness as a Christian ) out of (to the levite position as subordinate to Bernice) the works (Nazirite retreats) of her (practiced by Bernice),

2:22. Bernice, claiming to be a priestess and queen of the Jews, adopted the use of a palanquin used by a Sadducee priest visiting the village to avoid contact with the “unclean” ground. Rather than being called a krabbaton (stretcher) as in Mark 2:4, it was called a bed (kline) Luke 5:17-24, because she used it also for sex)

Bernice claiming to be the queen regnant of the Jews in place of her weak brother Agrippa II, adopted ascetic practices, including that of Nazirite retreats, periods of abstinence from sex.

(Thyatira letter) Sunday June 1, 49 AD. In the Ephesus scriptorium

2:23 kia ta tekna autēs aoktenō en thanatō. kai gnōsontai pasai hai ekklēsiai hoti egō eimi ho eraunōn nephrous kai kardias, kai dōsō hymn hekastō kat ta erga hymōn

2:23 “And the children (proselyte and sodomite Thomas Herod ) of her (Bernice) I (Jesus) will kill{apokteinō} (excommunicate) in(same row as) Death (Simon Magus allied with Thomas and Bernice) . And All (a Herod, Agrippa II as the king who is formal head of the churches in Asia through Petererod H) the Churches (on the middle floor for the abbey system) will know{gnōstos} (Agrippa II to be instructed in gnostic knowledge by Matthew Annas) that I am(Jesus as a Lord )the one Searching (testing for ordination) the kidneys( a Gentiledeacon on row 12 of the Heavenly Man). And hearts (a Gentile bishop on row 10 of the Heavenly Man).

And I will give (without payment) to You (plural, James Niceta as the chief Christian celibate . (In apposition) to Each One (Thomas Herod ) according to the works (Nazirite retreats) of You (plural, James Niceta opposing Thomas the sodomite as a rival in the order ofAsher).

2:23 The ambiguity of the relationship between the female head of Asher and homosexuals of Asher is illustrated in the story of the Syro-Phoenician woman Helena in Mark 7:24-30. Jesus saw both sides in that episode, agreeing that there were monastcs of Dan called “chilrden” ( paidia) who shared the “crumbs” -fragments of the holy bread – with “dogs” – homosexuals – but were not practicing homosexuals themselves. The “children” were the celibates of Dan led by John Mark, and the”dogs” Thomas Herod.

James Niceta in his Part A(i) of Revelation showed particular animosity to sodomites (Revelation 11:8, Sodom and Egypt.). In thie present verse Jesus said that he himself should be the one to instruct and test Gentiles of the order of Asher

(Thyatira letter) Sunday June 1, 49 AD. In the Ephesus scriptorium

2:24 hymin de legō tois loipois tois en Thyateirois, hosoi ouk echousin tēn didachēn tautēn, hoitines ouk egnōsan ta bathea tou Satana, hōs legousin, ou ballō eph hymas allo baros

2:24. To you (plural, James Niceta ) D (in the married class D) I say, to the Remnant (Brother James with David proselytes )the ones in(same row as) Thyatira.

(In apposition) as many as (hosoi John Mark monastic John 1:12)) do not have (as possession) this (lay) Teaching (Magian doctrine as taught by Simon Magus).

(In apposition) The Certain Ones (Apollos) did not know{gnōstos} (have gnostic knowledge of) the Deep Things (monastic teaching at the deep well) of the Satan (Apollos as the Examiner) as (and) they (Apollos the Certain Ones) say (speak in public).

I (Jesus) do not throw (reduce in status) upon (with accusative, same position) You (plural, James Niceta) other (alternate) burden (the punishment board worn by monastics)

2:24. “My yoke is easy and my burden is light” . Jeus did not require the harsh monastic discipline that he had been subjected to, with its use of punishment boards, as at the crucifixion. John Mark no longer held the kind of Magain doctrine taught by Simon Magus. The Chief Therapeut Apollos pracriced only a mon-monastic discipline. Jesus did not impose a harsh discipline on James Niceta.

Proselytes taught by the Davids were classed as the Remnant of Isaiah 7:3, a term found in CD 1:5. They had been taught by Brother James head of Jewish Christians, and were now to have lighter discipline.

(Thyatira letter) Sunday June 1, 49 AD. In the Ephesus scriptorium

2:25 plēn ho echete kratēsate achris hou an hēxō

2:25 Rather (a preferred deputy) the one(Jesus Justus)that you ( plural,Clement as the superior) have (Jesus Justus as deputy), seize (embrace) Until{achri} (at midnight), of whom I will Come{erchomai} (as lay to visit him).

2:25 Jesus Justus as a boy was equal to a woman. He was to study in Thyatira. Jesus would come to the Agape meals to make contact with him, and with Lydia.

(Thyatira letter)Sunday June 1, 49 AD. In the Ephesus scriptorium

2:26 kai ho nikō n kai ho tērōn achri telous ta erga mou, dōsōo autō exousian epi tōn ethnōn

2:26. And the Conquering One (Apollos to go to Philippi with him ). And the One Keeping (the Merari Ananus the Younger, the other guard to go to Philippi) Until{achri} (at midnight) an End (the revised year 3920 for the Restoration in January 50 AD ) the Works (Nazirite retreat of a man shortly before marriage) of me. I will give to him (One Keeping, Merari) authority upon of the Gentiles (genitive, Luke, the Man of Macedonia of Acts 16:9)

2:26. Jesus spoke of his plans for 50 AD, which according to Acts were carried out. The two guards, the Chief Therapeut Apollos and the Merari, as members of the court of Agrippa II, were to transfer to Europe with him. They appeared together in Philippi in Acts 16:19-34, Apollos the Chief Therapeut as Earthquake, and the Merari Ananus the Younger as the Jailer. .

Jesus would be keeping the rule of 3 months wait after the wedding before there was sex. Detail in Acts shows that the wedding with Lydia took place in March 50 AD at midnight, (Acts 16:15) and their child was conceived in June 50 AD. (Acts 17:11-12 pesher, March 51 AD).

(Thyatira letter) Sunday June 1, 49 AD. In the Ephesus scriptorium

2:27 kai poimanei autous en rhabdō sidēra, hōs ta skeuē ta keramika syntribetai

2:27 And he (RLR to v.26 One Keeping, Ananus the Younger the Merari) shepherds (is promoted from deacon to pastoral bishop) them (RLR to Certain Ones Apollos v.24, and Conquering One in v. 26)) in an iron (Egypt) rod (Aaron’s rod for discipline) (Psalms 2: 9) as (and) the ceramic vessels (manufactured and used in a monastery such as Qumran)it (irn rod) will smash.

2:27. Ananus the Younger was to be promoted from deacon to pastoral bishop with Apollos. Ananus was to act according to the Egyptian rules of the Therapeuts, applying Aaron’s rod on behalf of the Annas priest.He would not permit the monastic holy meal using holy clay dishes manufactured in a monastery.

Merari as the lowest levite practiced a discipline no higher than that of abbeys. He drank fermented wine, manufactured in abbeys, whereas monastics used only new wine. Merari in Athens in Greece took the pseudonym Dionysius, the god of wine (Acts 17:34).

(Thyarira letter)Sunday June 1, 49 AD. 10:35 am end of copying the letter. In the Ephesus scriptorium

2:28 hōs kagō eilēpha para tou patros mou, kai dōsō autō ton astera ton prōinon

2:28 As (and ) I also have received (acted as bishop) beside (with genitive west side of, subordinate to) the Father (genitive, Pope Matthew Annas as abbot)) of me (Jesus again claims higher status than Matthew).

And I will give (without payment) to him(RLR to Merari Ananus the Younger in v. 27), the Morning Star (Jesus Justus waking at 3 am to attend a higher school in Greece, Revelation 21:16 term Morning Star used for the David crown prince ).

2:28 Jesus accepted being a subordinate of Matthew Annas, yet also claimed superiority to him as being himself a priest. He would place Jesus Justus under the authority of Merari-Ananus the Younger when he attended an abbey school in Athens.

(Thyatira letter)Sunday June 1, 49 AD, 10:40 am for the imprimatur In the Ephesus scriptorium

2:29 ho echōn ous akousatō ti to pneuma legei tais ekklēsiais

2:29 Closing formula .The one ( Jesus Justus now returned to the center of row 7 in the scriptorium, equal to the upper floor of the cathedral) having an Ear (Peter on his east), let him (Jesus Justus ) hear (from row 7 of the scriptorium up the NW radius to the recorder’s place ) ti (the T imprimatur reported to the recorder, to be inscribed on the letter) the Spirit says (Matthew Annas having orally sent the T imprimatur to the recorder) to the churches , (to be reported to Peter head of all Gentile churches)

2:29. Closing formula of the letter to Thyatira. The approval for the T imprimatur had been brought by Jesus Justus from Matthew Annas in the cathedral.

Peter at the Ear as servant of Jesus on the east out from Jesus Justus at the center of row 7. Peter was in charge of all Gentile churches.

There was no added message

(Sardis letter) Sunday June 1, 49 AD. Copied 10:40 to 11:05 am . In the Ephesus scriptorium

3:1 kai tō angelō tēs en Sardesin ekklēsias grapson. Tade legei ho echōn ta hepta pneumata tou theou kai tous hepta asteras . Oida sou ta erga, hoti onoma echeis hoti zēs, kai nekros ei

3:1 And to the angel (Simon-Silas as a graduate lay bishop of the local Gentile church in Sardis) of the church (Christian) in Sardis, write (as scripture). “The D-things (matters for grade D married pilgrims and Gentiles) says (present tense) the one (Jesus) having (as deputy) the 7 Spirits (Spirit 7, Matthew Annas as abbot) of God (Matthew Annas as the Michael).

And the 7 Stars (Star 7, Jesus Justus) aged 12). I(Jesus) know{oida} (recognize with abbey knowledge) you (singular,Simon-Silas ) the Works, (Nazirite retreats when up to “lame”) that a Name (Brother James ) you have (as deputy, put down by Christians) that you live (act as an initiating lay bishop). And a Lifeless One ( punished by being reduced to a low grade, for his association with the Romanised Paul)) you (singular ) are.

3:1. At 10:40 am Theophilus Annas the levite in the scriptorium instructed John Aquila to start copying Jesus’ letter to the church in Sardis under Simon-Silas. He had worked with the Romanised Paul in Asia from 46 to 48 AD, so was believed to be an uorthodox Christian, and was punished for it by being put down to a low pre-initiate grade. Jesus, who had suffered the same treatment, was advising his youngest brother to disregard it, as he had done, remaining a Christian who could initiate others, but not to part altogether from Brother James. who had been displaced by Jesus Justus as the David crown prince.

(Sardis letter) Sunday June 1, 49 AD. In the Ephesus scriptorium

3:2 ginou grēgorōn, kai stērison ta loipa ha emellon apothanein, ou gar heurēeka sou ta erga peplerōmena enōpion tou theou mou

3:2 Come about (2^nd person singular imperative) watching (keeping the night vigil). And strengthen the Remnant things (Brother James as the David head of eastern proselytes) which were about to (three months later, in September) die (be excommunicated)

. Not for (not with the status of a Gimel-Resh, a graduate at age 27 who had not yet done the extra year qualifying him to enter the sanctuary at grade Resh) I (Jesus) have found (recruited) the Works (Naziririte retreats) of you (singular) fulfilled ( he had carried out retreats reaching a sufficient number of days to be equal to graduation ) ) Before{enōpion} ( enōpion north on row 3, ) the God (Matthew Annas at his highgest grade )of me (Jesus claiming superiority to Matthew).

3:2. Simon Silas aged 27 had still a year to go before becoming a sanctuary minister at grade Resh. But he was qualified to participate in night vigils. He had performed a sufficient number of days of retreat to qualify as a graduate. Jesus asked him to help Brother James, who would be exommunicated by Paul in September.

(Sardis letter) Sunday June 1, 49 AD. In the Ephesus scriptorium

3:3 mnēmoneue oun pōs eilēphas kai ēkousas, kai tērei , kai metanoēson, ean oun mē grēgorēsēs , ēxō hōs kleptēs, kai ou mē gnōs poian hōran ēxō epi se

3:3 “ Remember (repeat accurately from memory) therefore (as a head of a congregation ) how (a penitent) you have received ( became a bishop, one who receives initiates). And you have heard ( from row 7 up the NW radius)., And keep (act as a guard) And repent( practice confession of sins to receive forgiveness)

If{ean} (when) therefore (as a head of congregation) you do not watch,(not keep the midnight vigil) I will Come{erchomai} (as lay) as (and) a thief.(with Apollos as militant ). And not-not (a positive for 2 negatives) you may know{gnōstos} have higher monastic knowledge) what hour (3 am) I will Come{erchomai} upon (with accusative on the same place ) you (Simon-Silas).

3:3 As a bishop Simon-Silas was to repeat prayers from memory. He was to accept novices. He was to listen to wht was said on row 7. He was to act as a guard. He was to hold confessions. He was to be present at the 3 am servuce for workers, where Jesus would also be present.

(Sardis letter) Sunday June 1, 49 AD. In the Ephesus scriptorium

3:4 alla echeis oliga onomata en Sardesin ha ouk emolynan ta himatia auōn, kai peripatēsousin met emou en leukois, hoti axioi eisin

3:4 nevertheless (alternative viewpoint) you (singular, Simon-Silas) have (as deputy) a Few (holding strict moral views) Names (Brother Barnabas) in (same row as) Sardis (the church) which have not soiled (defiled by sexual sin) the garment{himation} (white Essene vestment washed after an emission) of them. And they (the Names, Barnabas) will walk (act as a levite teacher ) With{meta} ( meta with genitive, equal to) me, in (same row as) white (plual, Essene white garments), that they (Barnabas) are Worthy Ones, (Barnabas a levite by merit, not descent)

3:4 Simon-Silas in the Sardis church was associated with his brother Barnabas-Joses, who acted as the levite to Jesus. Barnabas had rejected the Essene rule for washing garments defiled by an emission. He was one who earned levitical status by merit, not by birth

(Sardis letter) June 1, 49 AD. In the Ephesus scriptorium. 11 am copying completed.

3:5 ho nikōn houtōs peribaleitai en himatioos leukois, kai ou mē exaleipsō to onoma autou ek tēs biblou tēs zōēs, kai homologēsō to onoma autou enōpion tou patros mou kai enōpion tōn angelōn autou

3:5 The Conquering One (Apollos) thus (a yes- bishop who agrees to admissions)) is thrown-around (vested) in (same row as) white garments{himation} (worn by Therapeuts in summer). And not-not (double negative meaning positive ) I will blot out (remove from the written list of members) the Name (singular, of Brother James as the David) of him(Apollos with James when militant ) out of(to the east) the book (collection of documents) of Life (list of Christian initiates ).

And I (Jesus) will confess (declare Barnaabs to be the levite to Jesus as the priest) the Name (Barnabas) of him (the Name James, Banabas subordinate to James as the next son after him) Before{enōpion} ( enōpion on row 3, the highest to the row below) of the Father (Matthew Annas on the footstool) of me (Jesus superior to Matthew). And Before{enōpion} (enōpion on row 3 to row 4 footstool) the angels (Theophilus Annas levite to Matthew) ) of him (Barnabas).

3:5 It is shown in John chapter 9 that Jesus chose Joses-Barnabas, his next brother after James, to act as his crown prince instead of James. This was an expression of the 3:2 split among the 5 sons of Joseph. Joses-Barnabas accepted the claim of Jesus to priesthood, so Barnabas was called his levite (Acts 4:36). Jesus in 49 AD repeats his choice of Barnabas-Joses and Simon-Silas. James and Jude, the other two brothers, as Jewish Chistians, were given only a low place in the Christian hierarchy.

The argument in Hebrews 7 that Jesus was “the high priest of our confession” depended on a true historical fact, that the orignal David had acted as a priest. He had escorted the ark into Jerusalem, dancing liturgical dances as he went (2 Samuel 6:13-15). His coronation psalm included the assertion that he was a “priest after the order of Melchizedek’ (Psalms 110:4) The title had come about when David took over Jerusalem and with it the Melchizedek line of high priests (Genesis 14). John the Baptist had also made the claim to be a Melchizedek, because he was in fact a Zadokite, as the original Melchi zedek was (11QMelch ) When Jesus affirmed that he as the David was capable of being the Zadokite high priest, it was not vainglorious, but a reminder of the David’s rights. Moreover, in Jesus’ hands its main value was that it allowed all laymen to become priests on merit, not by any privilege of birth. The principle was the foundation fact of the Christian ministry.

3:6 ho echōn ous akousatō ti to pneuma legei tais ekklēsiais

3:6 Closing formula. The one (Jesus Justus now returned to the center of row 7 in the scriptorium, equal to the upper floor of the cathedral) having an Ear (Peter on his east), let him (Jesus Justus ) hear (from row 7 of the scriptorium up the NW radius to the recorder’s place ) ti (the T imprimatur reported to the recorder, to be inscribed on the letter) the Spirit says (Matthew Annas having orally sent the T imprimatur to the recorder) to the churches , (to be reported to Peter head of all Gentile churches)

3:6. Closing formula of the letter to Sardis. The approval for the T imprimatur had been brought by Jesus Justus from Matthew Annas in the cathedral.

Peter at the Ear, east from Jesus Justus, was to hear that the T sign had been brought. Peter was in charge of all Gentile churches.

(Philadelphia letter) Sunday June 1, 49 AD AD. Copied 11:05 – 11:30 am In the Ephesus scriptorium

3:7 Kai tō angelō tēs en Philadelpheia ekklēsias grapson. Tade legei ho hagios, ho alēthinos, ho echōn tēn klein Dauid, ho anoigōn kai oudeis kleisei, kai kleiōn kai oudeis anoigei

On the platform of the Philadelphia church at the sides of the 4 x 4 openng

3:7 And to the angel ( Brother James the minister ) of the church in Philadelphia (meaning brotherly friendship) write (as scripture) The D-things (matters for class D villagers and Gentiles) says the Holy One.(Jesus as equal toGentile monastics).

In apposition) The Truthful One (Peter, originally a Friend (philos, John 21; 15-19), so a presbyter in the 3 Gentile classes Way, Truth, and Life, that is deacon, prebyter, bishop).

(In apposition) The one (Brother James the third in the list) having the key (to the reserve vault for Gentile money )of David ( James as presbyter using the original title of the patriarch to Gentiles in the Herodian system).

(In apposition) The one (a deacon, Jude) opening(the forward covering plank at noon) And Nemo (Brother James acting as the other deacon of the pair) shuts. (the forward covering plank at 3 pm) And one (Jude) shutting (the plank behind at 3 pm). And Nemo (Brother James) opens (the plank behind at noon).

3:7. As James was now only a lay presbyter, he had to obey a celibate bishop – Jesus as the Holy One ;and a levitical presbyter- Peter in the married state as the Truthful One.

Gentiles were admitted to ministry in 3 grades, called The Way, the Truth and the Life (John 14:6. Deacons were the Way, presbyters the Truth; and bishops the Life. Peter was a Truthful One, a levitical presbyter. He appealed to Truth when he preached (Acts 10:34).

The church in Philadelphia, built on the model of the Qumran vestry, had enough status to be able to preserve the custom of opening a central panel at noon to show to the congregation below the ministers at their prayers on a raised platform, then closing it at 3 pm. The opening was 4x4 cubits, covered normally with two planks, each 2 cubits long and 1 cubit wide. Two deacons were needed for the opening and closing of the planks. Originally at Qumran they were both called Nemo, No One. One of them had been James, the other John Mark, called Nemo in John 13:28 . They alternated, with John Mark at the forward edge with James behind him to open at noon, and James at the forward edge with John Mark behind him to close at 3 pm James retained this arrangement in Philadelphia, while Jude did the work of the other deacon.

(Philadelphia letter) Sunday June 1, 49 AD. In the Ephesus scriptorium

3:8 Oida sou ta erga idou dedōka enōpion sou thyran eneōgmenēn , hēn oudeis dynatai kleisai autēn hoti mikran echeis dynamin, kai etērēsas mou ton logon, kai ouk ērnēsō to onoma mou.

3:8 “I know{oida} (have abbey knowledge, recognize) the Works (Nazirite retreats) of you (singular, Brother James ). See{eidon} I have given (without payment) Before{enōpion} ( enōpion north row 3) you(singular Brother James on row 4) a door opened (the door at the back of the prayer platform, entered from the back steps up to the prayer platform on the Qumran model ) which Nemo (James in his role of deacon) is able (act in ministry) to close it.

That a Little{mikros} Power (superior ministry on row 3 of the Little One, the David prince) you (sing Brother James ) have . And you have kept (guarded ) of me the Word (Jesus Justus his nephew as a David outside). And you (Brother James) have not denied (refused to acknowledge as levite )the Name (Barnabas –Joses) of me (Jesus as priest).

3:8. The small local church in Philadelphia had only a prayer platform, modelled on the Qumran vestry. It had a back door at the top of the back steps through which the minister entered, to the first row of theplatform, row 3. He closed the door after himself, doing the woek of a deacon-doorkeeper.

James now admitted the legitinacy and priesthod of Jesus, consequently the rights of Jesus Justus as the heir and of Barnabas-Joses as the levite to Jesus.

(Philadelphia letter) Sunday June 1, 49 AD . In the Ephesus scriptorium

3:9 idou didō ek tēs synagōgēs tou Satana, tōn legontōn heautous Ioudaious einai, kai ouk eisin alla pseudontai. idou poiēsō autous hina hēxousin kai proskynēsousin enōpion tōn podōn sou, kai gnōsin hoti egō ēgapēsa se.

3:9 “ See{eidon} I give (without payment) out of (to the east) the synagogue (attended by Jews)of the Satan,(the Damascus Chief Therapeut). Of the ones saying Themselves (successor of Herod of Chalcis) to be Jews (married proselytes) And they (Jews) are not (have not become Christians). nevertheless(altenate viewpoint) false ones (the successor a false caimant to the Herodian monarchy).

See{eidon} I will make (officiate) them (Themselves the successor) in order that (according to the rules of Therapeuts using Nun 50) they(the successor) will Come{erchomai} (attend fellowship meals).

And they (the successor) will worship (pay the instalment of the Jewish tribute to Rome) Before{enōpion} (enōpion north on row 3, the first row on the platform) the feet (jar for welfare tithes of you(Brother James) . And they(the successor ) know{gnōstos} (have monastic gnostic knowledge) that I have loved{agapaō}, held the Agape meal for women and Gentiles with ) you(Brother James).

3:9 Jesus made it clear that Christians now had no connection with the Damascus mission. Their Chief Therapeut in succession to Theudas was called Satan, their Examiner for membership and promotion, working from a synagogue. Herod of Chalcis had been the Herod representative to them. He was a false claimant to the Herodian monarchy. But under the emperor Claudius the successor would have to pay the Damascus share of the Roman tribute for the first year of Agrippa II. He would be told that James had changed his doctrine of ministry to include women and uncircumcised Gentiles, so was pro-Roman.

3:10 (Philadelphia letter) Sunday June 1, 49 AD. In the Ephesus scriptorium

3:10 hoti etērēsas ton logon tēs hypmonēs mou, kagō se tērēesō ek tēs hōras tou peirasmou tēs mellousēs erchesthai epi tēs oikoumenēs holēs peirasai tous katoikountas epi tēs gēs.

3:10 “That you (Brother James ) have kept (guarded) the Word (Jesus Justus as the David outside the monastery) of the Endurance (Jesus Justus as the heir)of me. So I will keep (guard, act as defence) you (Brother James) out of (to the east of) the hour ( midnight, start of day for the Julian calendar) of temptation (testing for promotion ) that is about to (in 3 months time, September for Jewish feasts ) Come{erchomai} upon of (at the west of) the whole (married) household (the Herodian Sadducee branch of the mission) to tempt (test for promotion ) the dwellers (Herod Antipas II) upon of (west center) the Earth (cental point of the X on the middle floor for the abbey saystem ).

3:10 Jesus expressed his gratitude to Brother James for his support of Jesus Justus by promising to speak for him in September, when James would be tested for orthodoxy, that is freedom from sin. Jesus would speak from a Sadducee viewpoint. Herod Antipas II would be tested in the same way, and his money would help.

(Philadelphia letter) Sunday June 1, 49 AD In the Ephesus scriptorium

3:11 erchomai tachy. kratei ho echeis, hina mēdeis labē ton stephanon sou.

3:11, “I Come{erchomai} soon. Seize (embrace) what you(Brother James ) have (as deputy, Jesus Justus,), in order that No One (John Mark as still a Nemo ) should receive (as bishop) the crown (worn by Sadducee graduates) of you (Brother James )

3:11. Jesus promised to make a pastoral visit to the Philadelphia church on Friday July 4, 49 AD. It was the post-position of the solar calendar observed by Jewish Christians. See Revelation 2:16 for the explanation. The twoo chuches, Pergamum and Philadelphia, would meet together for the occasion.

He instructed Brother James to care for Jesus Justus. James should cease to wear a royal crown, and allow John Mark to wear it, in a Jewish Christian alliance between John Mark and James.

(Philadelphia letter) Sunday June 1, 49 AD, 11:25 am . In the Ephesus scriptorium.

3:12 ho nikōn poiē sō auton stylon en tō naō tou theou mou, kai exō ou mē exelthē eti, kai grapsō ep auon to onoma tou theou mou kai to onoma tēs poleōs tou theou mou, tēs kainēs Ierousalēm , hē katabainousa ek tou ouranou apo tou theou mou, kai to onoma mou to kainon

3:12 The Conquering One (Apollos), I will make (officiate) him (Apollos) a Pillar ( standing on the NW podium in the abbey, for Ephesus ) in (same row as, row 3) the sanctuary ( substitute sanctuary reproducing the Qumran courtyard )of the God (Matthew Annas ) of me(Jesus superior to Matthew ).

And outside (in the non-monastic world))he(Apollos)) may not-not (double negative meaning positive) come out{erchomai} still (act as a 13th, a head of Christian Gentiles of class E using the T sign, instead of the Damascus Chief Therapeut ). And I will write upon (with accusative, in the same position) him(Apollos) the Name ( of James as a Jewish Christian ) of the God(Matthew Annas) of me(Jesus superior to Matthew ).

And the Name (Barnabas as the other David name ) of the city (Gentile monastery of John Mark) of the God(Matthew Annas) of me(Jesus superior to Matthew) of the New Jerusalem{Ierousalēm} (singular form, a reproduction of the literal Jerusalem as now Jewish Christian under its bishop James ) going down (to congregation level) out of (to the east,) the Heaven (edge of platform ) from (at a limit in Ephesus ) the God (Matthew Annas in Ephesus for the East)of me(Jesus superior to Matthew). And the Name (James)of me, the New{kainos} (Jewish Christian ).

3:12 Jerusalem had now ceased to be the center of the world mission to the Diaspora. With the continuing rise of Rome, Ephesus had taken the place of Jerusalem and Qumran. It stood beyond the outer limit of Europe, so could act as a place of retreat if necessary. It would be made into what Qunran had been, a New Jerusalem, with a substitute sanctuary . For that reason Agrippa II was to be crowned in Ephesus that day . Apollos as a Pillar on the NW podium would minister in both Ephesus and Greece (Acts 18:24,27).

(Philadelphia letter) Sunday June 1, 49 AD, 11:30 am In the Ephesus scriptorium     

3:13 ho echōn ous akousatō ti to pneuma legei tais ekklēsiais

3:13 Closing formula . The one ( Jesus Justus now returned to the center of row 7 in the scriptorium, equal to the upper floor of the cathedral) having an Ear (Peter on his east), let him (Jesus Justus ) hear (from row 7 of the scriptorium up the NW radius to the recorder’s place ) ti (the T imprimatur reported to the recorder, to be inscribed on the letter) the Spirit says (Matthew Annas having orally sent the T imprimatur to the recorder) to the churches , (to be reported to Peter head of all Gentile churches)

3:6. Closing formula of the letter to Philadelphia. The approval for the T imprimatur had been brought by Jesus Justus from Matthew Annas in the cathedral. Peter at the Ear was to hear that the T sign had been brought. He was in charge of all Gentile churches.

(Laodicea letter) Sunday June 1, 49 AD. Copied 11:30- 11:55 am. In the Ephesus scriptorium

3:14. Kai tō angelō tēs en Laodikeia ekklēsias grapson. Tade legei ho Amēn, ho martys ho pistos kai alēthinos, hē archē tēs ktiseōs tou theou.

3:14 And to the angel (minister wearing a surplice, Nicolaus-Blastus a proselyte deacon) of the church (Gentile Christian) in (same row as) Laodicea, write (as scripture) “The D-things (matters for Class D villagers and Gentiles) says

5 terms in apposition, all the different functions of Jesus as the David outside

3:14 Jesus when outside the monastery served in 5 different capacities, each reproducing the function of a lesser Old Testament levite. The Sariel, a third priest under Michael and Gabriel, said Amen on behalf of the congregation (1QS 1:10), and would have been the same as the Prince of the Congregation in 1QM 5:1. who led battle. This was the duty of the David in his role of the Lion of Judah. Jesus was called Lord in this capacity. The role would have developed as that of the Christian Monsignor.

The Abraham, the Father abbot Abba, was a grade 1 equal to Gabriel, so as a servant had 2 cubits beetween himself and his master, the servant, a bishop, was a grade 4, the grade of a bishop in the role of a Kohath

Gentiles served as the Way a deacon ; the Truth a presbyter; and the Life a bishop, with Jesus able to act in all roles (John 14:6) as Herod the Great had done, earning Herods the nickname All Ones. The Truthful One was a grade 5 presbyter, a Gershon in Old Testament terms. The Merari was a member of the Eden school for uncircumcised Gentile celibates, so an Adam.

Others served on behalf of Jesus in each of these capacities. Peter was a Truthful One, prefacing his sermons with “in truth” (Acts 10:34). A Merari was Ananus the Younger, the Zacchaeus who as Adam was “up a sycamore tree” in Luke 19:1-4.

(Laodicea letter)Sunday June 1, 49 AD. In the Ephesus scriptorium.

3:15 Oida sou ta erga, hoti oute psychros ei oute zestos, ophelon psychros ēs hē zestos

3:15 I know{oida} (recognize with abbey knowledge)the Works (retreats as acts of asceticism) of you (Nicolaus-Blastus). That nor ( oute, not-te faulty Greek, te for ti) cold (winter solstice ) you are, (become) no- te hot (faulty Greek, summer solstice ). Owing (paying annual proselyte fees for promotion) cold (at the winter solstice ) . Of which (feminine agreeing with previous heat) the heat (the following summer, as Jnauary 1 began the year)

Jesus recognized that Nicolaus-Blastus kept an ascetic proselyte rule, holding retreats for prayer and claiming promotion for good works. As an eastern proselyte instructed by Thomas Herod he spoke Hebrew, and only had imperfect Greek, so that he pronounced ti as te.

At the time of the Jewish foundation, the equinoxes calculated by priests were the preferred seasons, while the solstices easily seen by laymen were treated as inferior. Gentiles were classed with laymen, using the solstices. These included Nocolaus-Blastus, who was cold at the winter solstice and hot at the summer. In winter he owed, paying his proselyte fees Jnauary 1.

When Gentiles rose to the top of the hierarchy, the solstices rose in status, giving the Christian Christmas and Pentecost. The superior equinox in September was not observed for a feast, in order to abolish the Day of Atonement. The March equinox was retained for Passover (Easter) which included the theme of atoning suffering.

3:16 (Laodicea letter)Sunday June 1, 49 AD. In the Ephesus scriptorium.

Revelation 3:16

3:16 houtōs, hoti chliaros ei kai oute zestos oute psychros, mellōo se emesai ek tou stomaos mou.

3:16 “ Thus ( speaking as a Yes-initiator ) that you are lukewarm(observing the September equinox between summer and winter).And nor (not- te) hot (observing the summer, solstice Pentecost). Nor(not- te) cold (observing the winter solstice, Christmas and New Year) I am about to(in 3 months time, in September) spew you (allusion to his poisoning Agrippa I) out of (to the east)the mouth (drinking cup for pilgrims )of me (expel him from the pilgrim-proselyte class)).

3:16 Nicolaus-Blastus, as a proselyte classed with lay pilgrims, observed the solstice feasts Pentecost and Christmas, but also Atonement in September. In September Jesus would ensure that he was expelled from even the pilgrim-proselyte class, that of deacons.

(Laodicea letter) Sunday June 1, 49 AD. In the Ephesus scriptorium

3:17 hoti legeis hoti Plousios eimi kai peploutēka kai ouden chreian echō , kai ouk oidas hoti sy ei ho talaipōros kai eleeinos kai ptōchos kai typhlos kai gymnos

3:17 That you say that, “I am a Rich One. (treating the fees of proselytes as his own) And I have grown rich (increased his money through promotion ). And Nothing (on Saturday as day 0)I have need.(receive Herodian welfare tithes at the Jewish beginning of the month, Friday night )”. And you do not know{oida} (recognize with abbey knowledge) that you are the humbled one (laicised, out of the ministry).

( a list of 4 kinds of non-ministers of lower grades), . And one receiving alms (a Nazirite”lame” beggar grade 7 Acts 3:2). And Poor (a hermit of the Therapeuts grade 7 ). And Blind (a novice grade 8). And naked one (married grade 9)

3:17 The initiation fees from proselytes were originally kept separate as “unclean” money. The head of proselytes, originally the David, kept them as his own property. When all Gentile grades were raised by the Christians, Nicolaus-Blastus had risen to be a proselyte deacon grade 6. As the money still had to be kept separate, he kept the fees for himself and used methods of increasing his property. He did not recognize the fact tht he was laicised, out of the ministry, no longer even a deacon. He was in the class of indigents for whom the welfare tithes were intended.

(Laodicea letter)Sunday June 1, 49 AD. In the Ephesus scriptorium

3:18 symbouleuo soi agorasai par emou chrysion pepyrōmenon ek pyros hina ploutēsēs , kai himatia leuka hina peribalē kai mē phanerōthē hē aischynē tēs gymnotētos sou, kai kollourion engchrisai tou aphthalmous soi hina blepēs

3:18. I counsel (say in a council) you to buy (pay tithes in gold to Matthew Annas in his role of Jewish priest Cloud by Day at 3 am) fired out of a fire (with Apollos his deputy abbot as Fire by Night in the Exodus imagery), in order that (according to the rules of Therapeuts using the letter Nun 50) you might be rich( (in the status of a pre-initiate novice, retaining his property).

And white garments{himation} (the surplice worn by a Therapeut in summer) ) in order that (by the rules of Therapeuts who allowed marriage) they (the surplice) might be thrown around (put on him as a vestment) . And there should not appear (be seen in a minister) the shame{aischynē} (of castrate) of the nakedness (a man wearing only a loincloth) of you.

And salve (for cleasing lamps) to anoint the eyes (use the oil lamp for reading, for higher study at night anointed with oil ) of you. in order that (by the rules of Therapeuts) you might see{blepō} (from row 7 on the prayer platform up through 3 cubits to row 3, from where his studies would be guided).

3:18. Whereas Peter had put on a belted cassock to perform ministry when he as a working man had been wearing only a loincloth so “naked” (John 21:7), Jesus directed Nicolaus-Blastus to put on a white surplice over his loincloth. In his case, the shame of his state as a castrate, produced by Greek culture, would not be seen, and he would be admitted into a form of Christian ministry. Since both castrates and homosexuals were employed as musicians, they were to retain that role in a church. Nicolaus –Blastus could be a chorister. Jesus was acting with compassion to Nicolaus-Blastus’ state, brought about when he was a boy. . He was to have a light near him, to act as his “eyes”, needed by choirboys to read the music, and also attend to studies in which they were directed at night.

(Laodicea letter) Sunday June 1, 49 AD. In the Ephesus scriptorium

3:19 ego hosous ean phil ō elengchō kai paideuō, zēleue oun kai metanoēson

3:19 I make an Elect One (a celibate) of as many as (James Niceta now his chief celibate ), if{ean} (when) I befriend, a philos Friend can be promoted to celibacy). And I make a Child (paidion John Mark the monastic kind of Christian celibate). Be zealous (like the Eastern party practicing zeal,Hebrew qane’ ascetic disciplinewithout attendance at the temple) therefore (as a congregation leader) . And repent (make formal confessions )

3:19 Jesus spoke of his kind of Gentile celibate, James Niceta of Asher and John Mark of Dan. They were uncircumcised and did not keep Jewish ritual laws. Nicolaus-Blastus should be like them, as a Diaspora Jew who did not attend the Jerusalem temple.

Sunday June 1, 49 AD. 11:50 am . In the Ephesus cathedral, upper floor.

3:20 idou estē ka epi tēn thyran kai krouō . ean tis akousē tēs phōnēs mou kai anoixē tēn thyran, kai eiseleusomai pros autom kai deipnēsō met’ autou kai autos met emou

3:20. See{eidon} I have stood upon (with accusative on same position) the door (with article, the east balcony door as the entrance, outsiude rows 6 and 7). And I knock (ceremonial knock for beginning of a consecration). If{ean} (when) a Certain One (Agrippa II about to be crowned at noon ) hears (sound coming up from row 7 in the cathedral)the Voice(genitive) of me (Jesus as a levite). And he (Certain One, Agrippa) opens the door. And I will come-at{erchomai} towards (stand in front of) him (Certain One). And I will sup (have communion wine normally taken at 9 pm)with ( meta with genitive, as an equal) him. And He ( Agrippa II) With{meta} (with genitive) me.

3:20 At 11:55 am . Jesus stood on the raised passageway on the east side of the upper floor of the cathedral. He knocked on the balcony door, in the ceremony that is still preserved for Christian consecrations. Agrippa from row 3 inside ordered the door to be opened, and Jesus came in to stand in front of him on row 4. They shared glasses of communion wine.

Sunday June 1, 49 AD. 11:55 am. In the Ephesus cathedral, upper floor.

3:21 ho nikō n dōsō autō kathisai met emou en tō thronō mou, hōs kagō enikēsa kai ekathisa mketa tou patros mou en tō thronō autou

Upper floor

3:21 “The Conquering One (Apollos ) I (Jesus) will give (without payment)to him (Apollos) to sit on the west footstool row 4) With{meta} (meta with genitive, equal to) me in (same row as) the throne (Jesus on the east footstool row 4 ) of me (Jesus) .

As (and) I also have conquered (acted as guard sent to the outer levite’s seat on row 4 when Mathew, who was to perform the coronation, was on the east footstool in front of the throne ).

3:21. Whereas Agrippa II was to occupy the throne in the center of row 3 on the upper floor, the question of precedence of his courtiers arose. The first solution was that Apollos sould sit west center of the footstool and Jesus on the east footstool. But Matthew, as the religious authority in Agrippa’s court, was to perform the coronation, standing in front of Agrippa on his throne to lift up the crown and put it on his head. So Matthew took the east footstoool and Jesus went out to the levite’s place east of the foostoool.

(Laodicea letter) Sunday June 1, 49 AD 11:55 am. In the Ephesus scriptorium.

3:22 ho echōn ous akousatō ti to pneuma legei tais ekklēsiais

3: 22 Closing formula The one ( Jesus Justus now returned to the center of row 7 in the scriptorium, equal to the upper floor of the cathedral) having an Ear (Peter on his east), let him (Jesus Justus ) hear (from row 7 of the scriptorium up the NW radius to the recorder’s place ) ti (the T imprimatur reported to the recorder, to be inscribed on the letter) the Spirit says (Matthew Annas having orally sent the T imprimatur to the recorder) to the churches , (to be reported to Peter head of all Gentile churches)

3:22. Closing formula of the letter to Laodicea. The approval for the T imprimatur had been brought by Jesus Justus from Matthew Annas who was then on the middle floor of the cathedral. Peter at the Ear was to hear that the T sign had been brought. He was in charge of all Gentile churches.

Sunday June 1, 49 AD, Noon. On the upper floor of the Ephesus cathedral.

4:1 Metatauta eidon, kai idou thyra ēneōgmenē en tō ouranō, kai hē phōnē he prōtē hēn ēkousa hōs salpingos lalousēs met emou legōn, Anaba hōde, kai deixō soi ha dei genesthai meta tauta

Upper floor. Noon.

Middle floor

4:1 After{meta} (meta with accusative, the next time unit after, at noon ) These Things (lay events)……. I (John Aquila at west guest seat on row 7 of the middle floor saw{eidon} (to the central east seat on the middle floor, occupant unnamed).

And see{eidon}, a door opened (the east balcony door opened) in (same row as) the Heaven (row 7 at the edge of the upper floor)

The first Voice(Matthew Annas on the edge of the upper floor )which I (John Aquila) heard (from his place on the middle floor), ) as (and) of a trumpet (blown by Matthew to give the time at noon) speaking (giving the quiet Christian noon prayer) With{meta} (with genitive, equal to) me (John Aquila aged 46, a bishop). Saying (Matthew speaking from the edge of the upper floor to John Aquila in the west guest seat on the middle floor) “ Go up here (go up to the corresponding seat of the recorder on the west guest seat of row 4). And I will show you (explain to you the coronation so as to record it) the things that must(according to law) come about (as a new event) after (with accusative, the next time unit) these things (lay events in the morning, now noon)”.

4:1. Sunday June 1 had been chosen as an auspicious date for the coronation because in that year it was 15/III, the Day of Pentecost.

At noon the coronation ceremony for Agrippa II began. Just before the noon opening at the center of the upper floor was made, the east balcony door was opened. Matthew Annas stood with a trumpet on the cover and summoned John Aquila on the middle floor to come up to make the official record of the coronation. Then the central cover was opened and Matthew went back to the footstool in front of the throne.

It would take 5 mnutes for John Aquila to reach the upper floor via the balcony door.

Sunday June 1, 49 AD, 12:05 pm. On the upper floor of the Ephesus cathedral.

4:2 eutheōs egenomēn en pneumati. kai idou thronos ekeito en tō ouranō, kai epi ton thronon kathēmenos

Upper floor

Sunday June 1, 49 AD, 3 pm . On the upper floor of the Ephesus cathedral.

4:3 kai ho kathēmenos homoios horasei lithō iaspidi kai sardiō , kai iris kyklothen tou thronou homoios orasei smaragdinō

Upper floor

Pews on the ground floor in the south division of the room, for the congregation who gave money. (The system of jewels for congregation members is given in Revelation 21:18-20)

4:3 And the Sitting One (Agrippa II on seat of throne ) like (reproducing ) an appearance (a priest seen by the congregation through the opening of row 6 above ) of jasper stone ( jasper bought with money gifts from the 1st member of the congregation) . And carnelian. (sardion)( bought with money gifts from an uncircumcised Gentile of the order of Asher, the 6th member of the congregation, the last of the superior half).

And a rainbow (the arc of the Menorah between 9 pm and 3 am, the only part of the time circle there was room for on the upper floor) Around about (kyklothen, at the east guest seat for the cardinal Atomus. Elder 24))the throne (the arc ending at the 3 am point on the half circle, in line with row 4 ) like (reproducing ) an appearance (a priest seen by the congregation through the opening of row 6 above ) of an emerald (a priest seen by the congregation through the opening of row 7 above).

4:3. The full length of the cathedral room was 24 cubits, the same as the north and south divisions of the Qumran vestry, and the same as the west wing of buildings like Ain Feshkha and Mird-Hyrcania. The ordinary members of the congregation sat in pews in the south division, with 2 cubits between them, giving space for kneeling. They were men who gave money to the Diaspora mission, and their system was likened to 12 kinds of jewels.The king on his throne wore jewels as a token of recognition of their gifts. When the central cover was open the congregation from their pews could see him in his splendor.

On the upper floor, there was room only for part of the time circle, whereas the full time circle of 8 cubit diameter was depicted on the middle floor. The segment from 9 pm to 3 am, the hours when the Menorah burned, ended at 3 am on the time circle, making an arc called a rainbow. Its 3 am point lay on row 4, the same row as the footstool-throne, at the east guest seat. The seat was called the kyklothen (Around about) of the footstool-throne. The cardinal Atomus sat there when the king was on his throne.

The cathedral was financially supported by working members of the congregation. For Gentiles, their gifts replaced the taxes that had been imposed by Herod the Great. Each giver was associated with a jewel which their money had bought. The system of jewels is set out in Revelation 21:18-20, with the highest grade in the center and the 2nd and 3rd to east and west. At the coronation jewels given to the king by the corresponding congregation members were worn.

The first congregation member who had given jasper to the king sat in the center of the front row. Behind him sat his deputy, a member from the East, where the color was green, with a green jewel. To the west of the deputy sat a Nazirite, an uncircumcised Gentile of the order of Asher. The Gentile church of Sardis in the province of Asia was named for his jewel, sardion.

4:4 . The formal coronation ended at 3 pm. Agrippa II, Matthew Annas and John Aquila the recorder left.

June 1, 49 AD

Revelation 4:4

4:4 kai kyklothen tou thronou thronous eikosi tessares, kai epi tous thronous eikosi tessaras presbyterous kathēmenous peribeblēmenous en himatiois leukois, kai epi tas kephalas autōn stephanous chrysous Upper floor Row 3 Row 4 Atomus kyklothen Stays after 3pm Row 5 Row 6 Row 7 4:4 And Around about (kyklothen throne (at the east guest seat on row 4 next to the perimeter of the half circle on the upper floor), 24 thrones (the east guest seat for the cardinal, Elder 24) And upon (with accusative, on same position) the thrones (the east guest seat ) 24 elders (Atomus the cardinal as elder 24 for announcing the 24 hours, sitting (, thrown around (vested) in white garment{himation} (surplice). And upon (with accusative, on same position) the heads (headband of initiate round the forehead) of them (Atomus) gold crowns (crown of a cardinal entitled to represent the king ). 4:4. As a sign of the end of the 3 hour coronation ceremony Elder 24 was introduced, . He was a cardinal, a person of the greatest importance, the direct antecedent of Christian cardinals.His duty was to mark the 24 hours of each day. He himself did the day duty, while a representative acted for him at night.The seat for the representative was in the east guest place. The cardinal’s function at such ceremonies was to represent the absent king. For the court of the Agrippas , he was Atomus, who had replaced the militant anti-Rome anti-Herod Simon Magus. Atomus was closely involved in the court of the Agrippas (Josephus, Antiquities 20, 142). The cardinal was a Magian, one who had reached the highest stage of learning. He understood the intricacies of the solar calendar, decreeing such changes as the dates of intercalations. For that reason he was called the Sun. He also understood how to read the successive hours of the day, from the device derived from the Menorah, a metal tube marked with internal gradations in which the oil burned down for an hour. He ensured that 24 hours were announced accurately, and for that reason was called Elder 24. His role was the origin of a church clock.

June 1, 49 AD

Revelation 4:5

4:5 kai ek tou thronou ekporeuontai astrapai kai phōnai kai brontai. kai hepta lampades pyros kaiomenai enōpion tou thronou, ha eisin ta hepta pneumata tou theou Upper floor 9 PM Row 3 Matthew Annas purifying missionaries Row 4 Apollos Voices Theophilus Thunder Atomus Lightning Row 5 Music 4:5. And out of the throne(in the levite position east of the footstool) there travel out (as a missionary) Lightnings (Atomus in the levite position ). And Voices (Apollos returned once the Herodian coronation was over, on the west footstool for conducting music ). And Thunder (Theophilus Annas the levite to Matthew replacing him on the east footstool). And lamp 7 of fire (lamp carried by a missionary at night, held by Matthew on row 3 as Fire by Nght at 9 pm. Burning (Matthew performing the purification of Isaiah 6:6 with burning oil). The things are (become) the 7 Spirits (Spirit 7, Matthew as a Sariel Spirit ), of God (Matthew Annas as a Michael Zadokite) 4:5. In Isaiah 6 an account is given of a royal coronation in the past. A new king was replacing a king who had just died. The Annas Sadducee priests had been given royal as well as priestly authority, and Matthew Annas now dramatized it, as the one who would have the supreme religious authority in the court of Agrippa II. At 9 pm in his role of Fire by Night he stood on the royal space on row 3 and performed a purification ceremony for missionaries, using burning oil from their lantern rather than the burning coal of Isaiah 6:6. He was acting both as “God”, the Michael Zadokite, and as the Sariel, the king-Spirit.

June 1, 49 AD

Revelation 4:6

4:6 kai enōpion tou thronou hōs thalassa hyalinē homoia krystallō. Kai en mesō tou thronou kai kyklō tou thronou tessara zōa gemonta ophthalmōn emprothen kai opisthen. 4:6 And Before{enōpion} (enopion on the royal row 3, the row above) the throne-(footstool on row 4) as (and) a Sea of glass (a mirror curving in for a triptych, on the west side for the Sea, the west mission on the Mediterranean). Like (reproducing) crystal, the east mirror curving in for the triptych, for the east mission to the Euphrates river). And in (same row as) a middle of the throne (center of the footstool where the mirrors met). And Around about (kyklō) of the throne 4 Living Creatures (Living Creature 4, Apollos on the footstool) full of eyes ( a lamp) east (on the east footstool) . And west (on the west footstool, Apollos on the middle of the footstool ready to conduct music) 4:6. Mirrors were attached from the positions east and west of the footstool, curving in to reflect the light from the lamp on row 6, forming a triptych which gave light at night. The west mirror symbolized the Sea mission on the Mediterranean, the east one like crystal, the mission as far as the river Euphrates. Apollos stood on the center of the footstool ready to conduct music at midnight.

June 1, 49 AD

Fig 19a. Cathedral middle floor with 4 Living Creatures

Revelation 4:7

4:7. kai to zōon to prōton homoion leonti, kai to deuteron zōon homoion moschō, kai to triton zōon echōn to prosōpon hōs anthrōpou, kai to tetarton zōon homoion aetō petomenō 4:7. And the Living One the 1st like a Lion (for the South, Alexandria) And the 2nd Living One like a Calf (for the North, Antioch) And the 3rd Living One, (for the East, Babylon) having (as deputy) the Face (sitting on row 7 center east) as (and) of a Man{anthrōpos} (the Adam for the Eden schools). And the 4th Living One like a Flying Eagle (alternating between Rome in the west and Babylon in the East) 4:7. In the new reign of Agrippa II, the longstanding Diaspora mission to the world had to be renewed, with missionaries approved by the king. They were appointed at the evening meal, standing outside the time circle on the middle floor at the + points S,N,E and W.

June 1, 49 AD

Revelation 4:8

4:8 kai ta tessara zōa hen kath hen auōn echōn ana pterygas hex kyklothen kai esōthen gemnousin ophlalmōn. kai anapausin ouk echousin hēmeras kai nyktos legontes, Hagios hagios hagios kyrios ho theos ho pantokratōr ho ēn kai ho ōn kai ho erchomenos 4:8 And the 4 Living Creatures (Living Creature 4, Apollos conducting the music), a number 1 down from a number 1 (seraphim and cherubim, antiphonal singers) of them (Apollos) up (hgher) 6 wings ( wing 6, the seraphim of Isaiah 6:2) . a href="#" onclick="Lexlookupwnd('Around about');return false;">Around about (kyklothen, on the east guest seat). And within (on the footstool at the center) full of eyes (lamps) . And they (Apollos) do not pause (not hold a cessation from work) of Day (at midnight in the Day position of the calendar, as in 49 AD). And of Night (the post-position of the Therapeuts 17 ½ days later, falling back to the 31st over 14 years rather than going forward) they (Apollos) saying, “Holy Holy Holy a Lord (Sariel) God (Michael) the All-seizing (Matthew Annas the religious authority in the court of Agrippa II). The Was (past tense,Theophilus Annas Matthew’s levite for the West). And the Being One (present tense, Matthew Annas in the center). And the Coming One{erchomai} (Jesus as the lay Messiah, the other deputy of Matthew) 4:8. The Trisagion came directly from Isaiah 6:3. On this occasion it was used to hail Matthew Annas as the religious authority for Agrippa’s court, with Theophilus Annas as his western deputy, and Jesus as his eastern deputy.

June 2, 49 AD

Revelation 4:9

4:9 kai hotan dōsousin ta zōa doxan kai timēn kai eucharistian tō kathēmenō epi tō thronō, tō zōnti eis tous aiōnas tōn aiōnōn 4:9 And when{hotan} ( hotan at 3 am the extension of midnight) the Living Creatures (Matthew Annas as central to all directions ) give (without payment) a Glory (the noon position center row 7 on the middle floor to Apollos as celibate Moses, a bishop grade 4 ) And a Price (Timothy Herod, to be the adopted crown prince of Agrippa II, as a presbyter grade 5), And Thanksgiving (eucharistia Jesus at grade 3 giving the communion )to the one sitting upon to the throne (on the east footstool ), (In apposition) to the Living One (Matthew Annas giving Christian initiations) at (on row 6 above row 7 on the closed cover at the the edge of the upper floor) the Aeons of the Aeons (Matthew’s announcement of the present date as the advance occurrence of the Restoration of 3920, to have its final occurrence in January 50 AD) 4:9. The ceremony extended until 3 am. Matthew Annas made further appointments, Apollos a bishop Moses grade 4, Timothy Herod the adopted heir of Agrippa II a presbyter grade 5, and Jesus as a levite grade 3 giving the communion wine on the east footstool. From the edge of the upper floor, on the closed cover, Matthew announced.that the present date was the advance occurrence of the Restoration of 3920, the final one to come in December-January

June 2, 49 AD

Revelation 4:10

4:10 pesountai hoi eikosi tessares presbyteroi enōpion tou kathēmenou epi tou thronou kai proskynēsousin tō zōnti eis tous aiōnas tōn aiōnōn, kai balousin tous stephanous autōn enōpion tou thronou legontes 4:10 The Elder 24 (Atomus the cardinal timekeeper returning to day duty) fall (knelt) Before{enōpion} (enopion north on row 3 above row 4, representing the king) of the one(Apollos the deputy of Atomus ) sitting upon of the throne (Apollos on the west footstool as a deputy of Atomus). And they (Atomus) worship (pay an instalment of the Roman tribute for the first year of Agrippa II ) to the Living One (Matthew Annas on the east footstool,trusted to transmit it to the governor) at the Aeons of the Aeons (the date endorsed again by Matthew Annas as the early occurrence of 3920 for the Restoration). And they (Atomus) throw (reduce in status) the crowns (his head covering as king, a lesser status for him of them (Atomus) Before{enōpion} ( enopion north row 3) the throne (the footstool row 4) they (Atomus) saying, 4:10. At 3 am Atomus returning to day duty knelt at the center of row 3, with Apollos his deputy on the west footstool in front of him. Atomus paid through Matthew an instalment of the Roman tribute for the first year of the new reign, trusting him to transmit it to the governor. Matthew repeated that this date was the early occurrence of the Restoration, to be completed 6 months later . Atomus was accustomed to wear a crown as the king’s representative, but he now handed over to Matthew his role as the head of religion in Agrippa’s court.

June 2, 49 AD

Revelation 4:11

4:11 Axios ei, ho kyrios kai ho theos hēmōn, labein tēn doxan kai tēn timēn kai tēn dynamin, hoti sy ektisas ta panta, kai dia to thelēma sou ēsan kai ektisthēsan. 4:11, “ Worthy (having priesthood by merit rather than birth) are you the Lord (Jesus as a Sariel). And the God(Matthew Annas) of Us (the Christian monastic John Mark, claiming superiority), to receive(as a bishop) the Glory (Apollos as the Moses, a bishop grade 4). And the Price (Timothy Herod as the adoptive heir of Agrippa II, a presbyter grade 5.) And the Power (Atomus as grade 3 to be subordinate to Matthew Annas). That you (singular, Matthew) have created All Things (made the married man Antipas Herod II, holding the vast income from Asia Minor, a proselyte in an Eden school for Gentiles) And on account of the Will (rule of the village class) of you (Matthew) they(Antipas) were (became a member). And they (Antipas) were created (made an Adam in an Eden school for proselytes) 4:11. Atomus handed over his power to Matthew Annas and Jesus. Their subordinate ministers would be Apollos, Timothy Herod, and Atomus. Matthew had promoted Antipas Herod II, who would bring in for mission use the large Herodian income from Jews in Asia Minor.

Revelation 5

THE INSTALLATION OF TIMOTHY HEROD AS CROWN PRINCE

Tuesday, June 17, 49 AD. Change to the June Solstice 31st.

Revelation 5:1

5:1 Kai eidon epi tēn dexian tou kathēmenou epi tou thronou biblion gegrammenon esō then kai opisthen, katesphragismenon sphragisin hepta Upper floor Row 3 royal space for throne Row 4 John Aquila Matthew Annas book right hand west footstool east footstool 5:1And I (John Aquila as the recorder at the west guest seat on row 4 of the upper floor ) saw{eidon} ( to the east footstool )upon (with accusative in same place ) the right (the right hand on the east footstool) of the one sitting upon of the throne (of Matthew Annas sitting on the west footstool) a book (a leather folder in the shape of a book, not a scroll ) written (as scripture) within (has a title page). And behind ((opisthen west . The spine of the folder faces west, so is in Greek, read from left to right when opened) Sealed (the folder marked with the Seal, the T imprimatur on the cover meaning it was Christian ) with 7 Seals ( Seal 7, cardinal number, the first treatise on the top of the 7 within the folder, Matthew’s gospel.) 5:1 The installation of Timothy Herod, born September 36 AD (Acts 16:3 pesher) as the adopted crown prince of Agrippa II, took place at the intercalated 31st, Tuesday June 17, 49 AD. He was 12 years old, approaching 13. His natural parents were Herod relatives, Aristobulus and Salome, who were on Agrippa’s side of the feuding Herods. He was the eldest of their three sons. Timothy had been taught by Paul, whose order of Benjamin had the duty of tutoring royal princes. Paul had introduced him to the Roman version of Christianity. At his installation he was to be given a copy of a folder containing 7 Christian treatises. They had been sealed, that is marked with the T sign to show that they were Christian. They had not yet been canonized, that is defined as sacred, suitable for reading in public worship, with the same status as the Torah, the 5 sacred books of the Old Testament. At present it was believed that there should be 7 Christian sacred books, making a total of 12 with the Torah, but outnumbering it. They included at present the 4 gospels and 3 other works. At the outset of the ceremony Matthew Annas on the west footstool placed the folder on the east footstool. Its spine faced west and the opening east, showing that it was a book in Greek, not Hebrew. Each treatise was tied with a cloth, and could be pulled out and read separately. The 4 gospels that became canonical lay on top, with Matthew first . The distinction between cardinal and ordinal numbers was maintained, so Matthew was Seal 7, while the one on the bottom was the 7th Seal. There would be variations in the order of the 4 canonical gospels,caused by doctrinal and political issues. John Aquila was present to record the ceremony, in his usual west guest position on row 4 of the upper floor of the cathedral. When he “saw”, using the verb idein, he looked through 2 cubits to the east side of the footstool in front of the royal space on row 3.

June 17, 49 AD

Revelation 5:2

5:2 kai eidon angelon ischyron kēryssonta en phonē megalē, Tis axios anoixai to biblion kai lysai tas sphragidas autou Upper floor Row 3 Jesus Worthy One representing Agrippa II Row 4 John Aquila Matthew Annas Timothy Herod And I (John Aquila) saw{eidon} (at the east center of the footstool row 4) a strong angel Timothy Herod taking his place on the east footstool at 12:05 pm, picking up the folder) preaching (proclaiming as a herald acolyte ) in (same row as) Great Voice ( Matthew Annas on the west footstool), “A Certain One (representing Agrippa II) a Worthy One (Jesus, a priest by merit and not by birth, on row 3) to open (canonize as sacred for public worship) the book (the folder containing 7 Christian writings ). And to loosen (untie) the Seals of it (the first book with the Christian T imprimatur). 5:2. At 12:05 Timothy entered and took his place on the east footstool, picking up the folder. It was intended that its contents should be canonized, made sacred for use in worship. Timothy – who had been taught by Paul - declared that he wanted Jesus to canonize it.

June 17, 49 AD

Revelation 5:3

5:3 kai oudeis edynato en tō ouranō oude epi tēs gēs oude hypokatō tēs gēs anoixai to biblion oute blepein auto 5:3 And No One (Nemo, Brother James on the stool for deacons at the east side of the opening on row 7 of the upper floor) was able (had the right of a minister) in (same row as) the Heaven (the opening on the upper floor). Neither (oude, play on “not D”, James not class D but a C (Gimel) levitical graduate) upon of the Earth ( west side of the central point of the X on row 6 of the middle floor, for the abbey system). Neither (not D) under-down of the Earth ( James as a lay graduate on row 7 on the middle floor, to open (canonize) the book (the folder for the New Testament ). Nor (oute, play on “not ti” a Hebrew speaker with imperfect Greek, Thomas Herod) see{blepō} (standing on row 7 of the upper floor when the cover was closed at 3:35 pm looking up through 3 cubits to row 3 where the person canonizing would stand) 5:3. Trouble began from Brother James, whose Jewish interests were reflected in the treatises, especially Matthew. He said that as the legitimate David, the patriarch to Gentiles he should be the one to canonize the incipient New Testament which was for Gentiles. He spoke as a deacon on the east side of the opening of the center of row 7, still open at 3 pm because an extra half hour was added for Gentiles until 3:35 pm (Revelation 8:1) James at the age of 48 was a graduate, representing class C, Hebrew letter Gimel, meaning “camel”. James was “the camel who passed through the eye of the needle”, the Hebrew letter Qof for the graduation grade, meaning “eye of the needle” (Mark 10:25). As a graduate he belonged in the abbey, the Earth on the middle floor of a cathedral, either on the west center of row 6 as a levitical graduate or the west center of row 7 as a lay graduate. James as the patriarch to Gentiles required the circumcision of proselytes, with adoption of all Jewish ritual laws. Thomas Herod, the Chief Proselyte, also raised an objection in favor of James . Thomas was known as oute, because he spoke imperfect Greek, saying te for ti. He wanted to stand on the central cover of row 7 after it was close d at 3:35 pm. The person canonizing, who should be James, would be standing on row 3 in the royal space at 3:35 pm, and Thomas wanted to look up through 3 cubits from row 7 to row 3 to see him.

June 17, 49 AD

Revelation 5:4

5:4 kai eklaion poly hoti oudeis axios heurethē anoixai to biblion oute belpein auto 5:4. And I (John Aquila ) wept much{klaiō} (was sent down to the Widow’s seat on row 7 west guest middle floor). That Nemo (Brother James) was found Worthy (judged to be the legitimate David ) to open the book (canonize it instead of Jesus). Nor ( oute not t, Thomas Herod )to see{blepō} (see up through 3 cubits from row 7 when closed to row 3, to where James should be standing to canonize the book) 5:4. A debate followed the claims of James and Thomas, and James won at first . John Aquila was sent down to the middle floor, row 7west guest, to the seat of the Widow.

June 17, 49 AD

Revelation 5:5

5:5 kai heis ek tōn presbyterōn legei moi, Mē klaie. idou enikēsen ho leōn ho ek tēs phylēs Iouda,rhiza David, aoixai to biblion kai tas hepta sphtagidas autou Upper floor Row 3 Row 4 John Aquila Apollos Lion, tribe Judah Jesus ek Judah James Root David Matthew 1 ek James 5:5. And a 5:5 And a number 1 (Matthew Annas as a deputy in the east guest place ) out of (to the east of) the Presbyters (James in the levite’s place) says to me (John Aquila), Do not weep{klaiō} (klaio, do not stay in the Widow’s place, but go back to the recorder’s place). See{eidon} the Lion (Apollos) has conquered (won the west position as representing the Lion order of Judah, head of militant Christians). (In apposition) The one (Jesus) out of (east of) the tribe of Judah (Jesus in the center beside Apollos, as Jesus was born into the order of Judah. (In apposition) The Root of David (Brother James head of eastern Jewish Christians, using the title David in the original Plant-root of CD 1:6-7). To open (all 3 to canonize) the book (the folder as the incipient New Testament. And the 7 Seals (Seal 7, cardinal number, Matthew’s gospel on top as reflecting Jewish interests also 5:5 After a half hour of debate Matthew brought John Aquila back to the upper floor, to his recorder’s seat. It was ruled by the Sadducee Matthew that Jesus was the legitimate David, and James should be in the levite’s place east of him. Apollos should be in the prince’s place west of Jesus. All three were to perform the canonisation, standing along row 4, with Jesus in the center occupying 2 cubits. This ecumenical arrangement, devised by Matthew, would ensure that militant Christians (Apollos), Rome Christians (Jesus) and Jewish Christians (James) would all share the New Testament.

June 17, 49 AD

Revelation 5:6

5:6 Kai eidon en mesō tou thronou kai tōn tessarōn zōōon kai en mesō tōn presbyterōn arnion estēkos hōs esphagmenon, echōn kerata hepa kai ophthalmous hepta, hoi eisin ta hepta pneumata tou theou apestalmenoi eis pasan tēn gēn Upper floor, cover closed Row 3 Matthew 4pm Row 4 John Aquila Apollos Jesus James Row 5 Row 6 Matthew 6 pm Row 7 Theophilus Horn 7 Middle floor Row 6 Matthew 6:05 pm Row 7 Timothy Herod 5:6. (At 4 pm) And I (John Aquila at the west guest recorder’s seat on row 4) saw{eidon} < (to the east footstool, in (same row as) a middle (the footstool for a deputy ) of the throne (east footstool,Jesus in the center). And of the 4 Living Creatures (Apollos as Living Creature 4) in the prince’s place. And in (same row as) a middle (place of levite deputy) of the Presbyters ( James as levite east of the footstool) a Lamb (Jesus in the center of the footstool ) standing (as a leader)as (and) a Slain One (Matthew Annas as a deposed high priest, a Suffering Servant, leading 4 pm prayers for monastic Gentiles at the center of row 3). ) (At 6 pm) One (Matthew at the center of row 6 on the upper floor) having (as deputy) 7 horns (in front of Matthew on row 7 the edge of the upper floor Theophilus Annas his levite as Horn 7 the Raphael for Ephesus as gate 7). (6:05 pm) And Eyes 7 (on the middle floor, the reading lamp for night study at west center of row 7 on the middle floor beside Timothy on row 7 , 7 for Ephesus as gate 7) The ones (new subject) are (become) the 7 Spirits of God (Matthew in his third role as Spirit) send forth{apostellō} (as an apostle like Gentile monastics) at (on the row above, Matthew in the place of the Annas priest as Phauel, as abbot at center row 6 on the middle floor, 7 for Ephesus as gate 7) All the Earth (Timothy as a Herod, a student in the abbey school, on the row 7 seat on the middle floor in front of Matthew ) 5:6 At 4 pm the hour for monastic Gentile prayers (John 1:39) – originally the time when Jewish ascetics were away at the latrine - Matthew Annas led their prayers from the center of row 3 of the upper floor. The three who had been placed in a row, Apollos, Jesusand James remained in the center of row 4 of the upper floor. Matthew as a deposed high priest filled the role of the Suffering Servant of Isaiah 53 that the ascetics revered (1QS 8:1). At 6 pm it was time for the evening meal. Matthew came forward to row 6 on the upper floor, the place of the Annas priest as Phanuel,to announce it, with his levite Theophilus Annas in front of him at the center of row 7, as Horn 7. At 6:05 pm the celebratory meal for Timothy’s installation as crown prince was held at the middle floor table, presided over by Matthew in his role of abbot in the seat at the center of row 6. Timothy sat in front of him as All (a Herod) the Earth (an abbey). Beside him west center was a lantern , the “eyes” of the Heavenly Man, to be used for study during the night hours.

June 17, 49 AD

Revelation 5:7

5:7 kai ēlthen kai eilēphen ek tēs dexias tou kathēmenou epi tou thronou Upper floor Row 3 Row 4 Matthew Timothy receives insignia 5:7 And he (RLR to Timothy All Earth v.6) came{erchomai} (back to the upper floor at 9 pm at the end of the meal). And he (Timothy ) received (his insignia of office) out of (to the east) of the right (literal right hand)of the one(Matthew sitting upon of (west side of )the throne ( east footstool). 5:7. The meal ended at 8:55 pm. Timothy and Matthew came up to the footstool on the upper floor, where at 9 pm Matthew on the west footstool handed the insignia of office of crown prince to Timothy on the east footstool.

June 17, 49 AD

Revelation 5:8

5:8 kai hote elaben to biblion, ta tessara zōa kai hoi eikosi tessares presbyteroi epesan enōpion tou arniou, echontes hekastos kitharan kai phialas chrysas gemousas thymiamatōn, hai eisin hai proseuchai tōn hagiōn Upper floor Row 3 Cardinal Atomus Row 4 Lamb Jesus Timothy receives book 9:35 pm Row 5 Apollos Thomas harpist Row 6 John Mark Saints midnight Row 7 Golden bowl and censer 5:8. And when{hote} (9:35 pm, the time called hote in John 13:31) he (RLR to Timothy All Earth, vv. 6,7) received (in his new status as a bishop) the Book (the folder containing the incipient New Testament). The 4 Living Creatures (Apollos as Living Creature 4, took his place on row 5 to participate in orchestral music to accompany psalms at 9:35 pm.) And the 24 Presbyters (Cardinal Atomus ) fell (knelt) Before{enōpion} (enopion north on the royal row3 ) of the Lamb (Jesus west footstool with Timothy receiving book on east footstool l). Ones (Thomas) having Each One (nominatives)a harp (the harp of Thomas on the music row 5, from which the orchestral music for the Psalms now began at 9:35 pm.) (Midnight)And golden bowls (a gold bowl for donations to monastic Gentiles owning no property ) full of (completed by) incense (censer used by monasticGentiles  in the role of priest to accompany their prayers). Which (plural, new subject) are (become) the prayers (spoken prayersat midnight on row 7 of upper floor) of the Saints (monastic Gentile John Markoffering a midnight prayer as a servant of Atomus on row 6  of upper floor). 5:8. At 9:35 pm Timothy completed his ceremonies, receiving the incipient New Testament from Jesus. It was the time for orchestral music from row 5 on the upper floor. . Cardinal Atomus took his place on row 3 center to represent the king on this formal occasion. He gave the signal for the music to begin. It was played by Apollos and Thomas Herod. These two, Apollos and Thomas, followed two who had appeared on Good Friday as Alexander and Rufus, with their “father” Simon of Cyrene (Mark 15:21). One of the biblical images was that of the Magus as an Isaac, the Chief Therapeut Theudas as a Jacob, - also called Alexander from Alexandria in Egypt - , and Thomas Herod who had lost his birthright as an Esau, meaning “red”, so called Rufus, Latin for red. These roles were now taken by the alternative Magus Atomus as Isaac, by Apollos the Chief Therapeut as the Jacob, and again by Thomas Herod as the Elect Rufus, the Esau (Romans 16:13). These two, Apollos and Thomas,had the additional function of playing orchestral music on row 5 of the upper floor at the liturgical service of Therapeuts. At midnight John Mark as the Saints, educated by Magians, took his place on row 6 of the upper floor as a servant of Atomus on row 3, with 2 cubits between them according to the rule for servants. He held in front of him a censer for incense accompanying his prayers. Asa monastic celibate owning no money, he also had a golden bowl, gold for priesthood, for receiving donations to monastics.

Wednesday June 18, 49 AD, 12:05 am

Revelation 5:9

5:9 kai adousin ōden kainen legontes, Axios ei labein to biblion kai anoixai tas sphragidas autou, hoti esphagēs kai ēgorasas tō theō en tō haimati sou ek pasēs phylēs kai glōssēs kai laou kai ethnous Upper floor, 9 pm Row 3 Jesus Lamb Slain as the Zadokite Melchizedek Row 4 Timothy Row 5 Thomas harpist, hymn Row 6 John Mark as servant of Jesus Row 7 Golden bowl and censer Middle floor Row 6 Matthew as abbot Row 7 Apollos as deputy abbot Row 8 4 gospels on the table 5:9 (12:05 am) And they (RLR to Thomas in v. 8 Each Onewith harp on row 5 of upper floor) a new{kainos} song, (a Jewish Christian hymn), “ Worthy you (singular, Jesus, as one who was a priest by merit and not by birth, now on row 3 replacing Atomus) are to receive the Book. (the New Testament in its current form). And to open (canonize from row 3) Seals (the first Christian book) of it (the Book). That you (Jesus) were slain (were a Suffering Servant on the cross, equal to a priest on row 3). And you have bought (Jesus’ suffering substituted for the annual payment to priests at Atonement) to God (Matthew Annas who no longer received Herodian taxes) in (same row as) the blood (fermented wine representing the Atonement sacrifice) of you (Jesus) out of (to the east) All (a Herod) Tribe (order of Asher for proselytes, Matthew’s gospel for them). And of a Tongue (Mark’s gospel for missionaries speaking Greek). And of a People (John’s gospel for the laity and laicised). And of a Gentile (Luke’s gospel for the Noah mission). 5:9. Jesus, extolled as the Zadokite Melchizedek, the Suffering Servant, now stood in the highest place. (Hebrews 7:1-28, Psalms 110:1-7). Herod the Great had made the claim, that he was the Zadokite priestly Messiah Michael, as well as the king, the lay Messiah ofIsrael. Jesus had now combined the two Messiahs, and the Herodian Kingdom had become Christian, so Jesus took the highest position at the center of row 3. At first John Mark acted as his servant on row 6, with 2 cubits between them . The central cover was closed at night, and John Mark retainedhis golden bowl and censer at the center of row 7, “Heaven”. Ancient tradition from the Old Testament required that at the time of receiving forgiveness of sins on the annual Day of Atonement a layman should pay a half-shekel – a small sum- which was used to maintain the place of worship (Exodus 30:15-16). It was the same amount for everyone, rich or poor. But when Herod the Great added taxes imposed on wealthy Jews of the Diaspora, the huge income for the priesthood became a source of corruption. Jesus objected strongly to it, “overturning the tables of the moneychangers” – for Diaspora members paying in foreign currency (Mark 11:15) The payment of money for forgiveness of sins was the origin of subsequent indulgences. Together with this reform Jesus was responsible for a profound theological change. On the annual Day of Atonement an animal was sacrificed on the altar. It was a relic of earlier human sacrifices. The animal substituted for the human, and was a sacrifice in the sense that it was precious to a herdsman. But in the sophisticated Greco-Roman world animal sacrifices were seen as primitive. The Essenes were among the first Jews to reject them. In their place, fermented wine was interpreted as blood, and a ceremony of drinking it was understood as readiness for martyrdom, the self-sacrifice of a missionary. At 12:05 am Matthew Annas as abbot ands his deputy Apolloscame down to the middle floor for the night vigil of Therapeuts under the abbey rule. Jesus then accepted the invitation to replace Atomus on row 3 of the upper floor. John Mark remained on row 6, but now in the place of servant to Jesus on row 3. Thomas Herod the harpist fully supported Jesus’ move. He remained on the music row 5, and now sang a hymn praising Jesus as the highest leader, a priest, who had brought about an immense theological change as a Slain One, a Suffering Servant. On the table on the middle floor the 4 gospels were placed, traditionally studied at midnight during their formative period, and now ready to be canonized.

5:10. Wednesday June 18 , 49 AD, after 12:05 am.

Revelation 5:10

5:10 kai epoiēsas autous tō theō hēmōn basileian kai hiereis, kai basileusousin epi tēs gēs 5:10 “You, Jesus, have made them (Thomas Herod the musician vv 8, 9) to the God (Matthew Annas as an abbot )of Us (John Mark, a monastic superior to an abbot) a Kingdom ( ministry of graduates teaching in an abbey). And Priests (John Mark as equal to a cardinal) . And they (Priests John Mark ) will reign (be kings) upon of the Earth (west side of the central point of the X on the middle floor, for the abbey system). 5:10 John Mark’s Gentile monastery was combined with the abbey system, so that it was both. His Eden, the monastic school for Gentile celibates, was attached to an abbey building. Hence the outer hall at Qumran had been both a “garden’(Eden) for God to walk in and a hall for the Abba, the abbot, Mark 14:36)

June 17, 49 AD

Revelation 5:11

5:11 Kai eidon, kai ēkousa phōnēn angelōn pollōn kyklō tou thronou kai tōn zōōn kai tōn presbyterōn, kai ēn ho arithmos autōn myriades myriadōn kai chiliades chiliadōn Upper floor 3 am Row 3 NW radius Jesus Lamb Slain as Zadokite Melchhizedek Row 4 John Aquila Antipas II 3rd Herod 30,000 Number John Mark deputy to Jesus cardinal- archbishop Row 5 NW radius Row 6 Many Angels Atomus Row 7 Voice of Many Angels Theophilus Annas Middle floor 3 am Row 6 Matthew 3 am Row 7 Apollos Living Ones Ground floor 3 am Row 12 James Elders p>5:11 And I (John Aquila from west guest place on upper floor) saw{eidon} (to John Mark as deputy to Jesus on the east footstool on row 4). And I (John Aquila) heard (sound coming up from R7 Heaven up the NW radius) a Voice (Theophilus Annas on row 7 center upper floor now levite to Atomus liberal on row 6, both pro-Roman) of Many Angels (Atomus liberal onrow 6), around about (kyklō) the throne (in the row above the point of the V on row 6 of the upper floor). And there was (became) the Number (a grade 8 novice of the Therapeuts, Antipas Herod II) ) of them (RLR to Priests John Mark v. 10) myriads (10 000’s plu rep, so 20 000) of myriads (10 000’s, total of myriads 30 000). And Thousands (plu rep so 2000) of Thousands (1000, total of Thousands 3000). 5:11 At the end of the night vigil Antipas Herod II who received theHerodian taxes from Asia Minor joined Christian leaders, donating the money to their mission. The detail of the Herodian taxes is given in the fragment 4Q159 and in the parables of the ponds and talents in the gospels (Luke 19:11-27, Matthew 25:14-30). Derived from the Old Testament system of payment of a half-shekel for atonement (Exodus 30:11-16), it had become a very profitable source of income for Herod the Great. It accounted for the enormous wealth listed in the Copper Scroll. Half of the Jewish membership lived in Asia Minor, modern Turkey, in prosperous territory easily reached from the homeland. It was divided into 5 provinces for “exiles of the Diaspora”. The provinces named in 1 Peter 1:1 were Pontus, Galatia, Cappadocia, Asia and Bithynia. In the Herodian taxation system, each province contained at least 6000 Jews, each man paying a half-shekel annually as a “peace offering” for promotion(4Q159). That is, 1 talent per province, as 3000 shekels, or 6000 half-shekels, amounted to 1 talent. 5 provinces produced 5 talents annually, half of the total Herodian income of 10 talents from Jews. The 30 000 men from Asia Minor were the “myriads of myriads “ of Rev 5:11. In addition, there were Thousands of Thousands. By the same method of expressing the numbers, these were 3000 men, additional to the 30,000. They were the leaders, the superiors for organizational purposes. 30 men who were highest in rank were supreme, each a leader of 1000 of the tax-payers, so the 30 led 30,000.. The term chilrach, meaning ruler of 1000, was used for them. Another 300 men, their subordinates, held office over 100 men, so they led the same 30 000.as deputies. Using Roman military terminology, the subordinates were called centurions, the name for the leader of 100 men. Thus all Jewish members looked for authorityboth to a supreme leader and to his deputy, who would stand in for him if needed. The “centurions” were closer to the members, being in charge of a lesser number. Both the leadership terms appear in the gospels and Acts, chilarch in John 18:12, Acts 21:31, Acts 22:24, Acts 23:10, Acts 24:7 and centurion (hekatonarche) in Luke 7:2, Acts 10:1, Acts 21:3, Acts 22:25, Acts 27:1, Acts 28:16 The heads of 1000’s and of 100’s were also the spiritual superiors, ensuring that the religion endorsed by Herod the Great was taught and observed. From the family of Herod the Great, his crown prince (whichever one had kept his favour) was appointed in charge of eastern provinces, and the third Herod, a married man (the one in favour at the time of drawing up the plan) was appointed in charge of the 5 provinces of Asia Minor, receiving their taxes to add to Herodian wealth. The position of third Herod had been received by Antipas Herod I and, following his exile and death, was now, in 49 AD, held by Antipas Herod II. He was being influenced by Matthew Annas to become Christian, and was now preparing to give his wealth to Matthew to continue the mission. It was still legally Herodian, but its doctrine in a revised form. At 3 am, at the end of the night vigil, Antipas Herod II took his place on the west footstool beside John Mark the deputy of Jesus on the east toostool. The Herodian cardinal Atomus was now reduced to be a servant of Jesus on row 6 of the upper floor, as an equvalent of the Annas priest, a Many, and as equal to a local minister. Jesus and Atomus had 2 cubits between them according to the rule for servants. Atomus had Theophilus Annas as his levite deputy in front of him, sharing pro-Roman views with him. The gathering at 3 am the end of the night vigil included ministers on all three floors of the cathedral, the upper,middle, and the ground floor-dais on row 12. The ground floor-dais row 12 was for village leaders, married men in the Nazirite state, who attended a synagogue. Brother James the Presbyters came down to this position at the end of the service.

June 18, 49 AD

Revelation 5:12

5:12 legontes phōnē megalē, Axion estin to arnion to esphagmenon labein tēn dynamin kai plouton kai sophian kai ischyn kai timēn kai doxan kai eulogian Upper floor Row 3 Jesus as Lamb Slain, Zadokite Row 4 Jesus as Lamb Slain, Zadokite Row 5 Row 5 Atomus Cardinal Power to abbey Row 7 Middle floor Row 6 1 Sunday Timothy as Son, Price receiving taxes 0 Saturday Matthew as Father, Blessing Row 7 2 Monday Apollos as Face, Glory, Moses, Spirit Row 8 table Row 9 table Row 10 Gershon 5 Thursday Aristobulus Rich 3-4 Tuesday Jesus Justus as Adam Lion Strength archbishop Kohath 4 Wednesday Salome Wisdom 5:12 (Upper floor) They (RLR to Priests, John Mark made cardinal-archbishop v. 10) saying, “Worthy (axios) is the Lamb the Slain One (Jesus as a priest, a Suffering Servant, ) to receive (as also a bishop) the Power (Atomus cardinal on R6 upper, Jesus receives him as a servant. ). (Middle floor row 10 Rich grade 5 (Aristobulus husband of Saome, father of Timothy) And Wisdom grade 4 (Salome mother of Timothy). And Strength (Jesus Justus as Adam worker at center 10, for the David Lion South, an archbishop as the Adam worker outside, not a priest) (Middle floor rows 6 and 7) And Price (the Son, Timothy row 6 west center) and Glory (Apollos center of row 7 as Moses under Aaron, also Spirit) and Blessing (Matthew Annas as the Father, Phanuel abbot Aaron). 5:12. Under Herod the Great, Menahem the Essene Magus , at first in favor with Herod, was given the role of a cardinal, representing Herod when he could not be present. Menahem brought into the court Ananel the Sadducee. In 6 AD Ananus the Elder who was not born into a priesly dynasty claimed the new tile of Phanuel, as has been seen in the Introduction. As Phanuel was a priest, his function could also be claimed by the cardinal, with the title the Power. A Cardinal Power remained on the upper floor row 6, while the Annas priest served as an abbot presiding at the middle floor table . Whereas the abbey ministers corresponded to the ordinary days ofevery week, the Cardinal Power was in charge of the special feast days, which fell on varying days of the week. He remained on the upper floor but was counted with the 7 abbey members. If, however, there was an objection to his role, the abbey member for Friday, who was only a deacon, could be counted with the 7. He belonged on the groud floor a grade 6 for the 6th day with new initiates grade 7 and novices grade 8. Revelation 5:12 contains the full list of 7 abbey ministers, starting with Cardinal Power who on row 6 of the upper floor was received by Jesus as a servant, and the 6 others in sets of 3, seated at rows 6 and 7 of the abbey table on the middle floor. Presented in reverse order, they were Blessing (eulogia). Matthew Annas presiding as abbot the Father on row 6 east center; Glory (doxa) Apollos center of row 7 as the “Moses” (Exodus 34:29-35); and Price (time) (Timothy whose name was a play on the Greek), the crown prince who received the Herodian fees for initiation), in the seat of the Son to the Father, row 6 west center. On row 10 center was seated Strength (ischys) Adam as a working man, who was now Jesus Justus acting for his father; Wisdom (sophia Salome the mother of Timothy) At the end of the night vigil they stood in their places at the middle floor table, each marked by a number indicating both their grade and the day of the week. The 2 leading ministers had places in the central 2 cubits on row 6, directly under row 6 of the upper floor. They were on this occasion Matthew Annas as the Phanuel working as the abbot, the Father, east center; and Timothy Herod as the Son, west center. Matthew gave the blessing over the meal and was called Blessing (eulogia) and Timothy as the Herod crown prince was called Price (time, as in his name). At the end of the vigil he collected the taxes that had been imposed by Herod the Great. A triangle corresponding to the one on the upper floor, but pointing downwards, was formed by these two with Apollos the Chief Therapeut, who belonged at center 7 in front of them. The position gave him several roles, that of Spirit to Father and Son , reflecting the ecstatic behaviour at the meetings of Therapeuts. He was also a Moses to Matthew in the role ofan Aaron, the image most appropriate to his work as abbot. As a “Moses”, Apollos also could be called the Glory, doxa ,following Exodus 34:29-35, and also because at the center at the noon hour when the central covers were opened. He read from the Law at the noon celibate meal.Additionally, in his position at the center of row 7 of the middle floor, Apollos was in the place of the Face of the Heavenly Man, his eyes, nose (where the breath for Spirit came from ) and mouth. R0w 10 was the “bosom”, and as it was the lowest row on the middle floor and there could no be a triangle, there were 3 across the row. In the center Jesus Justus aged 12 took the role of his father as the Adam, called Strength as the name for Adam outside Eden. He combined the role of the Lion of the south – the David as militant – with that of an archbishopa lay Raphael . On each side of him were the parents of Timothy, Aristobulus as a third Herod, a Gershon presbyter grade 5 on the west. He was called Rich as a superior of grade 8 novices, who retained their own property while still in grade8. On theeast in the place of a bishop Kohath grade 4 was his wife Salome, called Wisdom, a grade above her husband.

June 18, 49 AD

Revelation 5:13

5:13 kai pan ktisma ho en tō ouaranō kai epi tēs gēs kai hypokatō tēs gēs kai epi tēs thalassēs , kai ta en autois panta, ēkousa legontas, Tō kathēmenō epi tō thronō kai tō arniō hē eulogia kai hē timē kai hē doxa kai to kratos eis tous aiōnas tōn aiōnōn Upper floor North Row 3 NW radius All Created Agrippa II noon Row 4 John Aquila heard Cardinal Atomus Row 5 NW radius Row 6 Row 7 Antipas 3rd Herod Matthew as Phanuel 3pm R6 & 7 John Mark Middle floor Earth Row 6 Price Timothy Son Jesus Lamb Blessing Row 7 Glory Apollos Lower floor Sea. Rome, West Row 12 dias step Row 13 Sea 5:13. (Noon) And All (a Herod, Agrippa II) Created thing (neuter, a human like Adam, ). The One (masculine singular, in apposition) in (same row as) the Heaven (row 7 on the upper floor, opened at noon for 3 hours). And upon of (west center) the Earth (the central point of the X on the middle floor, row 6 under the noon opening, the light from the opening received). And under-down of the Earth (the row below row 6, row 7 on the middle floor). And upon of (west center)of the Sea (row 13 on the dais step, ground floor) And the All things (Antipas Herod II west of the noon opening on row 7 of the upper floor, in (same row as) them (masculine plural, RLR to legontes v.12, John Mark in v.10, east of the noon opening on row 7 of the upper floor) I heard (John Aquila in the recorder’s place of the west guest on row 4, heard the voice coming up from beside the opened center of row 7 on the upper floor ) saying (legontas masculine plural, John Mark), “To the one sitting upon to the throne(on the east footstool on row 4 of the upper floor, Atomus as the Cardinal to Agrippa II, in front of him at the noon meal, directing the noon opening). And to the Lamb ( Jesus, not Slain, at the abbey table middle floor row 6 east center under the noon light) the Blessing (given by the man presiding at the abbey table on the middle floor east center row 6). And the Price (Timothy in the place of the Son, west center beside Jesus as the abbot Father. Timothy as now the Herod crown prince received the initiation fees, the Price of salvation). And the Glory (Apollos as Moses at the center of row 7 of the middle floor, with the light from the noon opening shining directly down on him). (3 pm) And the one seizing (embracing. Matthew Annas as the Phanauel on rows 6 and 7 of the upper floor, when the covering planks had been put back at 3 pm). At (row above, on row 6 of upper floor) the aeons of the aeons (announcement that the 3920 Restoration in its early form had come now, in June, and its final form would come in December 49 AD). 5:13.. All events except the last were simultaneous, at noon on the next day, Wednesday, which was the solar 1st after the 31st, the day for promotion of priests. .Agrippa II the crowned king was now present at the sacred noon meal held in the cathedral, on the throne on row 3 of the upper floor. In front of him on the footstool on row 4 his cardinal Atomus as Elder 24 knew exact times and directed the noon opening. . The central 4 cubits of the upper floor, covered by 2 planks each 2 cubits long and 1 cubit wide, were slid aside at noon to open the center for the light to shine down on the middle floor below. On each side of the opening stood a subordinate, Antipas Herod II west and John Mark east. John Aquila was still in his recirder;s place at the west guest seat on row 4 of the upper floor, and he heard the voice of John Mark coming up the NW radius, announcing the noon hour. Once the opening was made, those at the meal table on the middle floor knew that it was noon, for their rows 6 and 7 were directly under rows 6 and 7 of the upper floor, and the lightfrom above shone down on them.The time was also known on the ground floor rows12 and 13 on the dais edge and dais step, for these were down the front steps further forward than the south side of the table on the middle floor.Thus the noon display of light was seen simultaneously in Heaven Earth and Sea. Since the king Agrippa II was present, Jesus took a more humble place, presiding at the abbey table on row 6 east center. He was called simply the Lamb, not he Lamb Slain, his title as supreme priest. He acted in the role of the Father, the abbot, presiding and giving the Blessing over the meal at the abbey table. At the west center beside him sat Timothy as his Son. Tiumothy was called the Price because his role as crown prince was the receive the fee piad at initiation, the “ransom for the soul” of 4Q159. At 3 pm, at the end of the meal, Matthew Annas acted in the role of the Sadducee Phanuel, standing on the restored planks at the center of rows 6 and 7. He was called the Seizing One, meaning that he he embraced the king, as he did at his coronation. He was called pantokrator in this role, being in charge of religion in Agrippa’s court. His duty on this occasion was to announce the “aeons of the aeons”, the fact that the earlier apperance of the 3920 Restoation at the June solstice had appeared with the coronation of the king, and that meant that its final form would appear at the December solstice at the end of the year. Matthew was again associated with the Christian feast of Christmas. His title as an Annas priest was the Crown (stephanos) , as the Annas priests also acted in a royal role. Christmas was at first called the Feast of Stephen, and retained that name in some parts of the Christian world.

June 18, 49 AD

Revelation 5:14

5:14 kai ta tessara zōa elegon, Amēn. kai hoi presbyteroi epesan kai prosekynēsan 5:14 And the 4 Living Creatures (Apollos at the end of the meal, from his place as Moses next to the table ) said Amen (end of the service). And the Presbyters (Brother James) fell (knelt on the ground floor dais). And they (Brother James) worshipped (paid the Jewish Christian instalment of the Roman tribute) 5:14. Apollos from his seat next to the table closed the service with Amen, as in 1QS 1:20. Bothere James, bishop of Jerusalem,who had been relegated to the foot of the steps on the dais row 12, paid his Jewish Christian installment of the Roman tribute separately from the Roman Christians, believing that his nationalist tribute should be independent. He knelt at the foot of the steps, to do obeisance to the king Agrippa II on his throne. The next stage of the program, the implentataion of the plan of dissemination of the gospels by the Four Horsemen, missionary priests, was to begin half an hour later, at 3:35 pm.

Revelation 6

THE FOUR HORSEMEN OF THE APOCALYPSE

Figure 13 The world circle.

Figure 19a. Cathedral with the Colored Horses. The famous Four Horsemen of the Apocalypse were, originally, four priests who were part of the Diaspora mission to the four main capitals of the known world, Babylon, Rome, Antioch and Alexandria. They were traveling to the capital and its adjacent area, each carrying a copy of one of the four gospels, Matthew, Mark, Luke and John, which were in the process of being canonized. Each priest would work in the area for one of the four seasons of the year, teaching the new gospel. It was all part of a highly systematized method of disseminating Christianity and the gospels, starting in the reign of Agrippa II, who was a Christian. The horsemen were usually the Annas priests, those who were members of the court of Agrippa II from June 49 AD onwards. The first three horsemen were Matthew Annas, Theophilus Annas, and Ananus the Younger.They carried the three Synoptic gospels Matthew, Mark and Luke, while the non-Synoptic gospel of John was treated differently. Each of the three Annas brothers was based at one of the three compass points, Matthew in Antioch the North, Theophilus in Alexandria the South, and Ananus the Younger in the West, Rome and Greece. The time circle of 8 cubit diameter had become a microcosm of the world circle, the geographical scheme of the Diaspora mission which had begun as Herodian and was in the process of becoming Christian. It had employed the chariot imagery of Ezekiel 1, which had earlier arisen from the project of a Jewish mission to the wider world. The 4 wheels of the chariot represented 4 Living Creatures, one for each of the compass points. Originally they were East Man (Babylon), West Eagle (Rome), North Calf (Antioch) and South Lion (Alexandria). Jerusalem, where the chariot started, was treated as the center of the world. When the Julian calendar came into use, beginning the day at midnight instead of 6 am, the scheme of Living Creatures was modified. The horseman had a saddlecloth in the color for the season when he was traveling, white for summer, black for winter, green for spring, red for autumn. The circular form enabled the equation of time and space, a basic assumption of the Qumran sectarians. At successive seasons each horseman missionary to a world capital moved in a clockwise direction around the 4 divisions of the world, North to East, East to South, and so on. In the West, Rome was far distant, and the Rome province was reached first at its eastern limit, Greece. In the East, Jerusalem was the nearer limit of Babylon. Travel round the whole world circle in four segments was carried out in 12 months, a year. Since the mission of 49 AD began in June at the coronation, the quarters covered were, in order, June to September South to West Alexandria to Greece. White horse September to December West to North Greece to Antioch Red horse December to March North to East Antioch to Jerusalem Black horse March to June East to South Jerusalem to Alexandria Green horse Intermediate places for the Lion Within each segment there was an intermediate place. They are referred to in the list of world places in Acts 2:10-11 as being for Jews, proselytes, Cretans and Arabians. They were stopping places where the horseman refreshed his supplies. The horseman who set out from Alexandria to reach Greece had to take ship via the Mediterranean. He had an intermediate stopping place on the island of Crete. The horseman traveling from Greece to Antioch stopped at Ephesus, the capital of Asia Minor for “Jews”, the third Herod receiving the income of Asia Minor. Between Antioch and the East, Damascus, established for Hillel’s proselytes, was the intermediate place, and between the East and Alexandria it was Arabia. The intermediate places were artificially classed as SW, NW, NE and SE on the world scheme. In the world map on the middle floor of the cathedral they were represented by the podia at the corners on which a “pillar” stood. They formed an X shape from the center representing Jerusalem. The main compass points, however, formed a + shape. An X superimposed on a + was the sign for the geography of the mission. Since the concept of a Diaspora mission had begun with the Therapeuts of Egypt, the Chief Therapeut the Lion traveled with the horsemen as a guard He had special responsibility for the intermediate places in the X shape. The identity of the Chief Therapeut changed with the parties. For Christians he was Apollos. For the Damascus Magians he was at first Theudas until his death in 44 AD, then a replacement. The Lion for the fourth horseman was the Chief Pilgrim, who originally traveled to Qumran via Transjordan. He passed through Petra in Arabia. He was at first Peter the Rock, then subsequently Paul, who went to Arabia (Galatians 1:17). John Aquila as the Recorder traveled with each group, keeping the record of the new mission. He worked on the upper floor of a cathedral in each place. Each cathedral was constructed as a reproduction of the previous one. They travelled in sets of 3, the Priest as Horseman and abbot; the Chief Therapeut Lion guard and deputy abbot, and the Recorder, who was a Scribe equal to a levite, another kind of deputy to the Priest. If the hazards of the journey brought disaster to the Horseman, either of the two deputies could replace him. Changes due to the Julian calendar The Julian calendar, introduced 45 BC,being more practical than the complicated solar calendar with its intercalations, was widely accepted by Diaspora Jews, who combined it with their religious solar calendar. Since its day began at midnight, the highest direction for start of day was now at the north, corresponding to midnight on the time circle. Consequently the Living Creature Man changed from East to North. The Calf for the north moved on to the West. Since the West had lost the Eagle, it produced the Flying Eagle, alternating between west and east. The south remained the area for the Lion of summer, the layman of the four Living Creatures. The mission started there in June, summer being the most suitable for traveling. The process of canonization 3:35 pm Whereas the Seal, the T sign, indicated that a writing was Christian, canonization was still to come, declaring books as sacred, to be read in public worship. The process corresponded to the reverence shown to the Torah, the first five books of the Old Testament. Four gospels, Matthew, Mark, Luke and John, were canonized at this stage. Acts was to be the 5th book, but it was still being written in 49 AD. The others were finished (contrary to the assumptions of modern scholars). Jesus the Lamb canonized Mark’s gospel in Ephesus in June 49 AD (6:1).But, in spite of the surface appearance, Jesus was not the one to canonize the next three. The device of RLR (Rule of the Last Referent) showed the pesharist that it was the missionary arriving at the new destination at the end of his tour who canonized the next gospel, the author of which was based at the destination just reached. Gospel City area canonized by carried by Mark Alexandria South Jesus Theophilus white horse Luke Greece West Apollos Ananus red horse Matthew Antioch North Ananus Matthew black horse John Jerusalem East Matthew Simon Magus green horse Mark’s gospel was canonized in Ephesus by Jesus, then carried by Theophilus Annas whose base was in Alexandria. The first phase of Theophilus’ tour was a ship journey from Ephesus to Alexandria. Theophilus took with him on his tour Apollos the Lion of Alexandria, and, since there was a reason why Theophilus should not canonize Luke, which was the next gospel in Greece, it was canonized by Apollos as the other arriving missionary. The canonizations took place at 3:35 pm at the time when the cover over the central opening was fully closed. A man stood on each of the two planks that had been replaced over the center, on row 6 and row 7. The two men had come in from the balcony on the east side of the upper floor, through a 2 cubit door. The author of the gospel came in to stand on the plank over the center of row 7, and the horseman who would carry it stood behind him on the plank over row 6. The gospel itself was lying on a colored cloth at the center of row 4, in front of the man who canonized it on row 3. The recorder John Aquila was in his customary position at the west guest place on row 4, standing at his desk to make a legal record of the process. The author, facing north, said to the horseman behind him “Come”(erchou). Its pesher meaning was “come to the 6 pm meal”, a lay occasion for which the verb erchomai was used. The author was a local man in each place, inviting a visiting priest as a guest. After the canonization the horseman attended the 6 pm evening meal at the table on the middle floor. At midnight he came up to row 4 on the upper floor to prepare for his journey. At the center of row 4 he found the gospel he was to carry lying on a cloth of the color for his direction, which he was to use as a saddlecloth. Other necessary equipment was placed on the row. The horseman sat on the cloth on the footstool, to enact riding the horse, receiving a blessing from row 3. The process was carried out in each of the distant cities to which the horseman and his companions traveled. The author or imputed author The person canonizing the gospel was expected to be impartial, approving it because of its merits and not for any personal reason. The actual author of Mark’s gospel was Peter (Eusebius, Ecclesiastical History, 3, 39, 15). Jesus canonized it because it was not his work. Jesus himself had had a substantial input into Luke, and had in fact composed John. He therefore did not canonize them, but left it to others to do so on their own judgement of their merits. The gospel of Luke owed a great deal to Jesus, who was with Luke in Rome in 45 AD when Jesus was the Beloved Son in the Vineyard, the house of Agrippa II. Cornelius-Luke had been entrusted with Claudius’ letter appointing Prince Agrippa as the successor, so they came together back to Caesarea. There they composed Luke’s gospel over the next few years until its canonization in September 49 AD. Luke kept it in his possession, and was present as the author in Macedonia. Luke, moreover, had dedicated his gospel to Theophilus (Luke 1:3), a reason why Theophilus as the white horseman at the end of his tour should not canonize it in Greece, but left it to Apollos. The gospel of John was composed by Jesus in the years after the crucifixion, from 33 to 37 AD. John Mark was made its imputed author, as Jesus was officially dead. Matthew’s gospel was composed by Matthew, through several stages. Its Greek translation, and some additions, were the work of James Niceta, as he says himself in Revelation 10:3-4. He was another imputed author. Day of ceremony The day for the ceremony was the 1st of the solar month, the day after the intercalated 31st. The 1st was the date for the promotion of priests. In the Day position of the solar calendar, as was the case in 49 AD, it was a Wednesday. Irenaeus on the 4 gospels The Christian father Irenaeus (quoted J. Stevenson, A New Eusebius, p.122) gave associations to the 4 gospels which have been preserved, but were thought to be fanciful. For him, Matthew’s emblem was the Man, Luke the Calf, Mark the Lion, and John the Flying Eagle. They were in fact derived from the original system after it had been modified by the Julian calendar, as shown above. THE SYSTEM OF HORSES South June summer White horse Theophilus Annas Mark’s gospel author: Peter Ephesus, then Alexandria to Greece Lion Apollos to SW Crete West September autumn Red horse Ananus the Younger Luke’s gospel author: Luke Greece to Antioch Lion Apollos to NW Ephesus North December winter Black horse Matthew Annas Matthew’s gospel imputed author: James Niceta Antioch to Jerusalem Lion Apollos to NE Damascus East March spring Green horse Simon Magus John’s gospel imputed author: John Mark Jerusalem to east Egypt Lion Wild Beasts to Arabia

JUNE 49 AD